[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 14.36 # 華嚴經探玄記 14.36 華嚴經探玄記 14.36 - **Language:** Classical Chinese ### [14.36](https://indike.org/pramana/in.bauddha.taisho.1733.14.36) 第四「菩薩住是地」下明說成就。於中先總、後別。總中，知眾生諸行者，牒入行知法器也。隨其解脫等者，正明稱根說法令得解脫。「是菩薩化」下別明說成，文有四段、義有三重：一盡此初段是智成就；二「為大法師」下一段亦智成亦口業成；三「用無量慧」下唯口業成；四「得陀羅尼」下是法師成就。初段中二，先明隨所知者，是所說法；二隨所依者，是所逗器。前中，化眾生法者，說解脫器得熟故，謂說化法令諸眾生解脫器熟也。度眾生法者，解脫體正度故，謂正令其得解脫果。然此所得解脫差別，即不出三乘，故云如實知而為說等。二「如實隨眾生」下明隨所依中，先總明隨器說法、二「隨心」下別辨也。說法對器，解隨心。言隨應度者，授對治法，解論經隨使，謂隨使對治故。上二句是化法器也。言所說法器成者，明度法器，解隨根等，以器成說法故。言隨行處者，隨心所行境界之處，即以彼喻令其生解，名為彼器。言隨智慧處者，依前生解，為令起種種異行，名為彼器。言知一切行等二句者，乃至得成就器，明依行成德之器。言隨趣等者，隨辭辯器，謂生業煩惱久習難除，勝辯教化方令捨離，故名生等為辭辯之器也。薰解習氣，同行解轉，此中略無定等三聚。言隨乘等者，論經信是三乘因，能乘出器故也。第二「是菩薩住此地」下明亦智成就亦口業成。是故論中先徵問口業，結云智成。從前為智，知說儀故；從後口業，具二十種法師德故。論中，說者是其口業，明入深義也，持者是智成顯守護法也。其二十種法師事，如論具說應知。第三「用無量」下正明口業成就。於中二：先略明四無礙智能起口言、後廣以十門次第分別。前中，用智方便者，牒前起後也。名前所說為智方便，用彼起此無礙智也。下明依四無礙智起言辭說法，所得無礙無暫間動，故云不壞。四無礙義，廣如別章。但無礙解，體是後得智，就所緣境分為四種：一法體者，明法自體；二法境界體者，於法體上有差別義；三正得與眾生者，依自所得說與眾生；四正求與無量門者，隨諸眾生正求差別與無量門。下重釋中，初釋法無礙中遠離二邊。生法所攝者，遮餘法故名離二邊，表自體故名生法攝。如色礙相，舉例顯示，等餘一切。二釋義無礙中，彼遠離等，牒舉前法。「如實智」下就法辨境。菩薩住彼，約人辨境。「如色」下亦舉類顯虛妄分別，正顯差別之義。若小乘說色有苦無常等義，今約大乘說此色法但是妄情理實本無是色之義。三釋辭中，隨他所喜言說正知者，謂解知於他所樂之言，釋正知也。隨他等，釋與也。四釋樂說中，先牒舉前詞，無量下約辯樂說。無量種種義語是詞中差別，釋無量門也。「隨知」下釋與也。新名辯無礙解，謂明辯巧說，令他生樂。亦名樂說。自下廣釋中，理實此四於一切法隨說皆具，今依圓數且列十門，於中初五汎知理教、後五知三乘淨德。前中，初四正就所知明無礙、後一約能知智。前中，初三知義、後一知教。前中，一約知事法，事法緣別，各住不雜，名為自相；二知理法，理法遍通，名為同相。此二當相明法。三約時辨法，謂三世遷流，故名行相。四對機宣教，名為說相。五約能知智分四無礙，非是知於智，故名為智相。後五中，初一總知三乘離相淨證，名無我慢；後四別中，一通知小大、餘三別知大乘菩薩地。初一知因、後二知果，一體二用可知。下次第釋中，釋此十章即為十段。就初自相中，法義是總別一對。於緣生法，總知自相、別知差別。詞及樂說廣略一對，少名顯法名之為詞；眾多異名為堅彼義，令他愛樂名為樂說。言想堅者，想是起言所依，是故餘論中或云想、或云聲、或云名、或云字、或云施設，皆是名之異號。以言名顯義令義堅固，故名想堅。想堅多種，名想差別。重釋中不壞，牒辭。隨所覺，明自解也。隨彼彼等，顯應機說也。次第不斷名不息者，是常說也。無量眾多等，於一一法能以無量異名廣說也。為堅彼義者，謂以異名多說，意成本義，故令堅固也。第二「復次」下明同相。於中法義約二諦分，後二亦約廣略分。初一切法同一無性、二有為法同無常相、三假名同者，法同無名，但假以說。四假名假名同者，復以假名更重顯之。下重分別。無常入無我者，釋義順法，謂觀無常即解無我，是故第二門入初門智境也。次牒詞文。於前假名法上，復以餘假名隨應根說。次不壞無邊者，牒樂說文。不壞前假名，而能以餘異假名說。謂異名雖說，不違前詞，故云不壞也。第三「復次」下明行相。於中了知一念緣生現法名法無礙，已未曾當名差別義，於此二法假設名字名詞無礙。即以此名為諸眾生宣說彼事，名為樂說。下重釋中，一一世現在故者，通論過未各有現在，故云彼彼世間攝。是則一一世中各有多門異說。言見過未知現在者，釋義順法。「如是菩薩」下結後成前，謂以後義成前法無礙智境也。下釋樂說言事行相。不出三世者，釋前所說事，經中一一世皆不出三世。言無邊法明者，異法明，異法明即是聞思慧，照法故也。第四「復次」下明說相中，就教本釋以分法義。約所隨心言分詞樂說，謂隨物音說，故云隨順說。謂隨心異說，意義不殊故，云相似說相。餘文可知。第五「復次」下明智相。於中法義約現比分，詞及樂說約淺深分。初中，以法無礙智知法智所知境，非是法智即法無礙。如以苦智知欲界苦名為法智，知上界苦名為比智；今此亦爾，以義無礙知比智境。新論名法智類智。然此二智，毘曇宗約時通處別，二智並皆通知三世、別知欲界，名為法智；別知上界，名為比智。若成實宗，處通時別，二智俱知三界，知現名法、知過未名比。若大乘宗，時處俱別，知現在欲界名為法智、知上界及過未俱是比智。詞中言欲得方便者，詞說世諦，與得第一義作方便也。樂說中言得智者，說第一義，令正證得故。下重釋中釋初法智內，知諦差別是二諦不同，不異方便是釋不壞方便，謂見不異法名為不壞。法智等，舉經對顯，釋比智中，如此如實等，釋顯比義，以現所知類餘知法。釋樂說中，非顛倒異說者，稱理說故。第六「復次」下明無我慢相，於中真俗二觀以分法義。謂觀真一相無我不壞，觀俗蘊等差別無我說中妙勝分詞樂說，謂愜情稱美、順理名妙，攝令歸趣也。言理殊勝，成益轉多，名無上也。下重分別釋初無礙中，先順釋，謂無我不壞；故下反釋，謂取己能解名為我知、取己能得名為我證。如是等壞，即明不取，名為不壞也。「陰等方便」下釋義順法，謂觀陰等以為方便，得入真諦無我法故。「是故」下結後成前，故是菩薩智境成也。「一聚積」下釋顯無我，謂迷陰故計聚積我，以迷界故計異因我，以迷入故計欲著我，以迷四諦十二緣故計作著我。說此陰等，對治四我，以顯無我。《雜集論》第一中廣顯蘊等所治之我（云云）。第七「復次」下明大小乘相，於中約權實以分法義，謂以約實同觀唯是一乘，約權異性說有三乘。詞及樂說約總別分，總說三乘令得解脫名詞無礙，隨物心念於一一乘無量種說名為樂說。下重分別，文顯可知。第八「復次」下明菩薩地相，於中法義約地體相分，詞與樂說同體義分。謂說地名詞，詞中差別名為樂說。智相是地體，說相是地相，謂隨相說十故。巧授十地，名與方便。隨物心樂，於一一地以無量門令入故也。下重分別釋菩薩行中，法行智行示者，以此二行合為菩薩行。謂證法成行名為法行，即智成行名為智行，以此智行能入地故，名隨智行。言觀智說故者，釋所由，謂何故智行是菩薩行？答：以說觀智為菩薩行故。次釋義無礙中十地差別。謂心者，出地體。謂地別由心，說為口言。下釋詞無礙中，不顛倒解不壞說，教授解隨順地道也。第九「復次」下明如來地相，於中法義約佛體用分，詞樂約廣略分。初一念證得名法身相；二時處應現名色身相；三謂前二身中智德差別名正覺相；四隨物心樂廣顯佛德無量差別名為說相。下重分別釋義內，隨何等劫成何等佛者，示化時也，如釋迦佛成在賢劫。釋事中，言隨以何國，是成道處也。隨何等佛，是現佛身。釋相中，言隨名所記可得見聞者，謂如名所記，身土聲色可見聞故。釋詞無礙中，隨正覺等者，以十佛中最初名為正覺佛，故云依說。第十「復次」下明作住持相。於中法義約知佛說總別分異。說前法義名詞，詞中差別名為樂說。初覺相者，是佛起說住持德也；二差別相者，是佛隨機現差別德；三說相者，依前差別為眾生說；四彼無量相者，隨物心樂異異說也。下重分別中，佛語者能說故。力是神力，破憍慢眾生故。無畏降邪，不共異小，悲能常說，智為說依，轉法則是隨順正說。此上皆是一切智攝。釋義無礙中，隨心性者，是種性差別，根欲可知。言諸佛智行等者，釋樂說中智行名法身。此行利生不壞，名圓滿也。隨彼信等，釋隨信說故也。 > Fourth, from 'a bodhisattva abiding on this bhūmi' onward explains the accomplishment of preaching. Within this, there is first a general explanation and then a detailed one. In the general part, 'knowing the various practices of sentient beings' repeats their entry into practices and knowing them as recipients of the Dharma. 'According to their liberation' and so forth directly clarifies preaching the Dharma in accordance with their faculties so as to bring them to liberation. From 'this bodhisattva transforms' onward provides a detailed explanation of the accomplishment of preaching; the text contains four passages and comprises three levels of meaning: first, up to the end of this first passage is accomplishment in wisdom; second, the passage from 'becoming a great Dharma master' onward is both accomplishment in wisdom and accomplishment in verbal karma; third, from 'using immeasurable wisdom' onward is accomplishment in verbal karma alone; fourth, from 'obtaining dhāraṇīs' onward is the accomplishment of a Dharma master. Within the first passage there are two parts: first, explaining that which corresponds to what is known is the Dharma to be preached; second, that which corresponds to what is relied upon is the recipient to be accommodated. In the former, 'the Dharma of transforming sentient beings' means that the capacity for liberation is matured, meaning that expounding the Dharma of transformation matures sentient beings' capacity for liberation. 'The Dharma of crossing over sentient beings' refers to directly crossing over the essence of liberation, meaning directly enabling them to attain the fruit of liberation. However, these distinct liberations that are attained do not go beyond the three vehicles; hence it says 'knows as it truly is and preaches,' and so forth. Second, from 'as it truly is, in accordance with sentient beings' onward explains that which corresponds to what is relied upon; within this, it first generally clarifies preaching the Dharma according to the recipient, and second, from 'in accordance with their minds' onward distinguishes it in detail. Preaching the Dharma in response to the recipient explains 'in accordance with their minds.' The phrase 'according to those who ought to be crossed over' means bestowing countervailing practices, explaining the śāstra-sūtra's 'in accordance with underlying afflictions (anuśaya),' meaning counteracting in accordance with underlying afflictions. The above two phrases refer to recipients of transformative Dharma. The phrase 'the capacity for the expounded Dharma is accomplished' explains recipients of the Dharma of crossing over, glossing 'in accordance with faculties,' and so forth, because the Dharma is preached when the recipient is perfected. The phrase 'in accordance with their spheres of activity' means the sphere of objects in which the mind moves: using metaphors derived from that very sphere to make them produce understanding is termed being a recipient for that. The phrase 'in accordance with the locus of wisdom' means relying on the previous generation of understanding to cause them to give rise to diverse practices, which is termed being a recipient for that. As for the two phrases 'knowing all practices,' and so forth, extending up to 'recipients who attain fulfillment,' they explain recipients whose virtues are perfected based on practice. The phrase 'in accordance with destinies,' and so forth, refers to recipients of eloquence: since birth, karma, and afflictions have been practiced for a long time and are difficult to eliminate, they can only be made to abandon them through superior eloquence and instruction; hence birth and the like are termed recipients of eloquence. Perfuming and understanding latent tendencies moves together with practice and understanding; here, the three groupings such as the determined \[grouping\] are omitted. The phrase 'in accordance with the vehicles,' and so forth, refers to faith in the śāstra-sūtra being the cause of the three vehicles, which is the capacity to mount \[the vehicles\] and escape. Second, from 'this bodhisattva abiding on this bhūmi' onward explains both accomplishment in wisdom and accomplishment in verbal karma. Therefore, in the treatise it first inquires about verbal karma and concludes by stating that it is accomplished in wisdom. Looking from the preceding, it is wisdom, because one knows the proper etiquette of preaching; looking from the subsequent, it is verbal karma, because one possesses the twenty kinds of virtues of a Dharma master. In the treatise, 'preaching' is one's verbal karma, showing entry into the profound meaning; 'upholding' is accomplishment in wisdom, showing the preservation of the Dharma. As for the twenty kinds of tasks of a Dharma master, they should be understood as fully explained in the treatise. Third, from 'using immeasurable \[wisdom\]' onward directly clarifies the accomplishment of verbal karma. Within this, there are two parts: first, a brief explanation that the four unhindered knowledges can produce verbal expression; second, an extensive distinction across ten gates in sequential order. In the former, 'using the upāya of wisdom' repeats the preceding to introduce what follows. What was explained before is called the upāya of wisdom; utilizing that produces these unhindered knowledges. Below, it explains that speech and the expounding of Dharma are produced relying on the four unhindered knowledges, and the unhinderedness attained is never momentarily shaken; hence it is called 'indestructible.' The meaning of the four unhindered \[knowledges\] is fully treated in a separate chapter. However, unhindered comprehension in its essence is subsequent wisdom, and divided into four kinds with respect to the objective realm: first, the essence of the dharma, which explains the intrinsic essence of a dharma; second, the essence of the objective sphere of the dharma, which refers to the distinct meanings regarding the essence of the dharma; third, giving what is directly attained to sentient beings, which means expounding and bestowing upon sentient beings according to what one has attained oneself; fourth, giving immeasurable gates according to what is genuinely sought, which means giving immeasurable gates in accordance with the diverse genuine quests of sentient beings. In the restatement below, first, in the explanation of the unhindered knowledge of dharmas, 'distancing from the two extremes' and 'subsumed under produced dharmas' are mentioned: excluding other dharmas is termed 'distancing from the two extremes,' while expressing intrinsic essence is termed 'subsumed under produced dharmas.' Like the characteristic of matter (rūpa) being obstructive, an example is raised to show it, and the same applies to all others. Second, in explaining the unhindered knowledge of meanings (artha), 'that distancing,' and so forth, repeats the preceding dharma. From 'true and real wisdom' onward distinguishes the sphere in terms of the dharma. 'The bodhisattva abiding therein' distinguishes the sphere in terms of the person. From 'like matter' onward also raises a category to show false conceptualization, directly showing the meaning of distinction. If the Hīnayāna explains matter as having meanings such as suffering and impermanence, here according to the Mahāyāna, this dharma of matter is merely delusional sentiment and in truth fundamentally non-existent: this is the meaning of matter. Third, in explaining unhindered phrasing (nirukti), 'correctly knowing according to speech that pleases others' means understanding and knowing the speech preferred by others, which explains 'correctly knowing.' 'In accordance with others,' and so forth, explains 'giving.' Fourth, in explaining unhindered exposition (pratibhāna), it first repeats the preceding phrasing; from 'immeasurable' onward it treats unhindered exposition in terms of eloquence. 'Immeasurable and diverse words of meaning' are the distinctions within phrasing, explaining 'immeasurable gates.' From 'in accordance with knowing' onward explains 'giving.' In the new translation it is named unhindered comprehension of eloquence, meaning luminous eloquence and skillful explanation that causes others to rejoice. It is also named unhindered exposition. In the extensive explanation below, in truth these four are completely present in accordance with whatever is expounded regarding all dharmas; now, relying on the complete number, ten gates are temporarily listed. Among them, the first five generally know principle and teaching; the latter five know the pure virtues of the three vehicles. Among the former, the first four directly explain unhinderedness in terms of what is known; the last one is discussed in terms of the wisdom that knows. Among the first four, the first three know meaning; the last one knows teaching. Among the first three: first, in terms of knowing concrete phenomena (vastu), because conditions of phenomena differ and each abides without conflation, it is called the specific characteristic; second, knowing principled phenomena, because principled phenomena are universally pervasive, it is called the common characteristic. These two explain dharmas in terms of their present characteristics. Third, distinguishing dharmas in terms of time: because the three times undergo flux, it is called the characteristic of activity. Fourth, proclaiming teachings in response to spiritual capacity is called the characteristic of preaching. Fifth, dividing the four unhindered \[knowledges\] according to the knowing wisdom itself, rather than knowing wisdom \[as an object\], is called the characteristic of wisdom. Among the latter five: the first generally knows the three vehicles' pure realization free of marks, termed freedom from self-conceit; among the latter four specific ones, the first generally covers both the Hīnayāna and Mahāyāna, while the remaining three specifically know the bodhisattva bhūmis of the Mahāyāna. The first of these knows the cause, and the latter two know the fruit; its essence and function can be recognized. In the sequential explanation below, the explanation of these ten chapters constitutes ten sections. In the first, the specific characteristic, dharma and meaning form a pair of the general and the particular: regarding conditioned dharmas, generally knowing them is the specific characteristic, and particularly knowing them is the distinction. Phrasing and exposition form a pair of the broad and the brief: using few names to manifest the dharma is termed phrasing; using numerous diverse names to fortify that meaning and make others delight in it is termed unhindered exposition. The phrase 'firmness of conception' means that conception is what speech relies upon to arise; therefore, in other treatises it is variously called conception, sound, name, letter, or designation, which are all diverse terms for a name. Because expressing meaning through words and names makes the meaning firm, it is called firmness of conception. There being many varieties of firmness of conception is called distinctions in conception. In the restatement, 'indestructible' repeats phrasing. 'According to what is awakened' clarifies one's own understanding. 'According to those respective...' reveals preaching in response to spiritual capacities. Being sequential and uninterrupted without ceasing refers to constant preaching. 'Immeasurable and numerous,' and so forth, means that regarding each single dharma, one can expound extensively with immeasurable diverse names. 'To fortify that meaning' means that preaching extensively with diverse names is intended to establish the fundamental meaning, thus making it firm. Second, from 'furthermore' onward clarifies the common characteristic. Within this, dharma and meaning are divided in terms of the two truths; the latter two are also divided in terms of the broad and the brief. First, all dharmas share the same lack of intrinsic nature; second, conditioned dharmas share the same characteristic of impermanence; third, identity in provisional designation means dharmas are identically nameless and only provisionally expounded; fourth, identity in provisional designations of provisional designations means using provisional designations again to manifest it further. Below, it distinguishes them again. 'Impermanence entering selflessness' explains meaning in accord with the dharma: contemplating impermanence leads to understanding selflessness, so the second gate enters the cognitive sphere of the first gate. Next, it repeats the text on phrasing: upon the aforementioned provisionally designated dharmas, one further uses other provisional designations to preach according to suitable faculties. Next, 'indestructible and boundless' repeats the text on unhindered exposition: without destroying the previous provisional designation, one is able to preach with other diverse provisional designations. This means that although diverse names are spoken, they do not contradict the preceding phrasing, hence called 'indestructible.' Third, from 'furthermore' onward explains the characteristic of activity. Within this, completely understanding a single thought of conditioned present dharmas is called unhindered knowledge of dharmas; past, future, having already been, and yet to be are called the differentiated meanings; provisionally establishing names for these two dharmas is called unhindered phrasing; and proclaiming those matters to sentient beings with these names is called unhindered exposition. In the restatement below, 'because each time has its present' generally explains that the past and future each have their present; hence it says 'subsumed under those respective worlds.' Thus, within each single time there are multiple diverse teachings. The phrase 'seeing the past and future through the present' explains meaning in accord with the dharma. From 'thus the bodhisattva' onward concludes the latter to establish the former, meaning that the subsequent meaning establishes the preceding sphere of unhindered knowledge of dharmas. Below, explaining unhindered exposition, 'the characteristic of activity of matters does not go beyond the three times' explains the previously mentioned matters: in the sūtra, every single time does not go beyond the three times. The phrase 'boundless illumination of dharmas' means diverse illumination of dharmas, and diverse illumination of dharmas is none other than the wisdom of hearing and contemplation, because it illuminates dharmas. Fourth, from 'furthermore' onward explains the characteristic of preaching; here, it relies on the root teaching to explain and divide dharma and meaning. Phrasing and unhindered exposition are divided in terms of speech that accords with minds: preaching according to the sounds of beings is called 'preaching in accordance.' Speaking differently according to minds while the meaning does not differ is called 'the characteristic of similar preaching.' The rest of the text is clear. Fifth, from 'furthermore' onward explains the characteristic of wisdom. Within this, dharma and meaning are divided in terms of direct perception and inference; phrasing and unhindered exposition are divided in terms of the shallow and the deep. In the first, knowing the sphere of what is known by dharma-knowledge through the unhindered knowledge of dharmas does not mean that dharma-knowledge is itself the unhindered knowledge of dharmas. Just as knowing the suffering of the desire realm through the knowledge of suffering is called dharma-knowledge, and knowing the suffering of the higher realms is called inferential knowledge, here it is also like this: knowing the sphere of inferential knowledge through the unhindered knowledge of meaning. In the new treatises, they are named dharma-knowledge and subsequent knowledge. However, regarding these two knowledges, the Abhidharma school holds that time is pervasive while place is distinct: both knowledges universally know the three times, but specifically knowing the desire realm is called dharma-knowledge, and specifically knowing the higher realms is called inferential knowledge. In the Satyasiddhi school, place is pervasive while time is distinct: both knowledges know the three realms, but knowing the present is called dharma-knowledge, and knowing the past and future is called inferential knowledge. In the Mahāyāna school, both time and place are distinct: knowing the present desire realm is called dharma-knowledge, while knowing the higher realms as well as the past and future are both inferential knowledge. In phrasing, the phrase 'wishing to attain upāya' means that phrasing expounds the conventional truth, serving as an upāya for attaining the ultimate truth. In unhindered exposition, the phrase 'attaining wisdom' means expounding the ultimate truth to cause genuine realization. In the restatement below, within the explanation of the first, dharma-knowledge, 'knowing the distinctions of truths' refers to the difference between the two truths; 'not different upāya' explains indestructible upāya, meaning that seeing the non-different dharma is called indestructible. 'Dharma-knowledge,' and so forth, cites the sūtra for comparison; in explaining inferential knowledge, 'thus, as it truly is,' and so forth, explains and reveals the meaning of inference, using what is presently known to infer other known dharmas. In explaining unhindered exposition, 'speaking without inversion' is because it is expounded in accord with principle. Sixth, from 'furthermore' onward explains the characteristic of freedom from self-conceit; within this, contemplation of the ultimate and the conventional divides dharma and meaning. Contemplating the single mark of the ultimate as selfless and indestructible, and contemplating the conventional aggregates and the like as differentiated and selfless, are phrasing and unhindered exposition divided into the wondrous and the supreme: pleasing the mind and receiving praise, and according with principle, is called 'wondrous,' which gathers them and makes them take refuge. Saying that the principle is superior and brings ever more benefit is called 'unsurpassed.' In the subsequent distinction, in explaining the first unhinderedness, it first explains directly that selflessness is indestructible; below, it explains reversely that seizing one's own ability to understand is called 'my knowing,' and seizing one's own ability to attain is called 'my realization.' If such things are destroyed, this clarifies non-grasping, called 'indestructible.' From 'the upāya of aggregates, and so forth' onward explains meaning in accord with the dharma, meaning that contemplating the aggregates and so forth serves as the upāya to enter the ultimate truth of selflessness. From 'therefore' onward concludes the latter to establish the former, so that this is the accomplishment of the bodhisattva's cognitive sphere. From 'one, accumulation' onward explains and manifests selflessness: because of delusion regarding the aggregates, one posits an accumulating self; because of delusion regarding the dhātus, one posits a self as a distinct cause; because of delusion regarding the āyatanas, one posits a self attached to desire; because of delusion regarding the four truths and the twelve links of dependent origination, one posits an agent self. Expounding these aggregates and the like counteracts the four kinds of self to reveal selflessness. In the first fascicle of the Samuccaya, the selves counteracted by the aggregates and the like are broadly explained (and so on). Seventh, from 'furthermore' onward explains the characteristics of the Mahāyāna and Hīnayāna; within this, dharma and meaning are divided in terms of the provisional and the real. In terms of the real, contemplating identically, there is only the One Vehicle; in terms of the provisional, through diverse natures, it is expounded that there are three vehicles. Phrasing and unhindered exposition are divided in terms of the general and the specific: generally expounding the three vehicles to bring about liberation is called unhindered phrasing; expounding in immeasurable ways for each vehicle according to the thoughts in beings' minds is called unhindered exposition. The subsequent distinction is obvious and can be understood. Eighth, from 'furthermore' onward explains the characteristic of the bodhisattva bhūmis; within this, dharma and meaning are divided in terms of the essence and characteristics of the bhūmis, while phrasing and unhindered exposition are divided in terms of the same essence and its meanings. Preaching the names of the bhūmis is phrasing, and distinctions within phrasing are unhindered exposition. The characteristic of wisdom is the essence of the bhūmis; the characteristic of preaching is the characteristic of the bhūmis, meaning preaching the ten according to their characteristics. Skillfully bestowing the ten bhūmis is called giving upāya. It causes entry through immeasurable gates into each bhūmi according to the inclinations of beings' minds. In the subsequent distinction, in explaining the bodhisattva's practice, 'showing Dharma-practice and wisdom-practice' combines these two practices into the bodhisattva's practice. Realizing the Dharma to accomplish practice is called Dharma-practice; realizing wisdom to accomplish practice is called wisdom-practice; because this wisdom-practice can enter the bhūmis, it is called according with wisdom-practice. The phrase 'because it is expounded through contemplative wisdom' explains the reason: why is wisdom-practice the bodhisattva's practice? Answer: because contemplative wisdom is expounded as the bodhisattva's practice. Next, the unhindered knowledge of meaning explains the distinctions among the ten bhūmis. 'Mind' brings forth the essence of the bhūmis, meaning that the distinctions among the bhūmis are due to the mind, and are expounded through spoken words. Below, in explaining unhindered phrasing, 'non-inverted' explains indestructible preaching; 'instruction' explains according with the path of the bhūmis. Ninth, from 'furthermore' onward explains the characteristic of the Tathāgata bhūmi; within this, dharma and meaning are divided in terms of the Buddha's essence and function, while phrasing and unhindered exposition are divided in terms of the broad and the brief. First, realization in a single thought is the characteristic of the dharmakāya; second, manifestation according to time and place is the characteristic of the rūpakāya; third, the distinction of the virtues of wisdom within the preceding two bodies is the characteristic of samyaksaṃbodhi; fourth, broadly manifesting the Buddha's immeasurable distinctions of virtues according to the inclinations of beings' minds is the characteristic of preaching. In the subsequent distinction, within the explanation of meaning, 'in which kalpa which Buddha is realized' indicates the time of transformation, just as Śākyamuni Buddha attained buddhahood in the Bhadrakalpa. In explaining matters, 'in which land' is the place where bodhi is attained. 'Which Buddha' is the manifested buddha-body. In explaining marks, 'can be seen and heard according to what is designated by name' means that just as designated by name, the body, land, voice, and form can be seen and heard. In explaining unhindered phrasing, 'according to samyaksaṃbodhi,' and so forth, is because among the ten buddhas, the first is named the Buddha of Samyaksaṃbodhi, hence it says 'relying on it to preach.' Tenth, from 'furthermore' onward explains the characteristic of maintaining and sustaining. Within this, dharma and meaning are distinguished according to generally and specifically knowing the Buddha's preaching. Preaching the aforementioned dharma and meaning is phrasing, and distinctions within phrasing are unhindered exposition. First, the characteristic of awakening is the Buddha's virtue of initiating preaching to sustain \[the Dharma\]; second, the characteristic of distinction is the Buddha's virtue of manifesting distinctions according to spiritual capacities; third, the characteristic of preaching is preaching to sentient beings based on the aforementioned distinctions; fourth, that boundless characteristic is preaching in various ways according to the inclinations of beings' minds. In the subsequent distinction below, 'buddha-speech' refers to the ability to preach. 'Powers' are spiritual powers, because they crush haughty sentient beings. Fearlessness overcomes the heterodox; unshared qualities distinguish from the small vehicle; compassion enables constant preaching; wisdom serves as the basis for preaching; and turning the wheel of Dharma is preaching correctly in accordance. All of the above are subsumed under omniscience. In explaining the unhindered knowledge of meaning, 'according to the nature of their minds' refers to differences in lineage (gotra); faculties and desires can be recognized. The phrase 'the wisdom-practice of the buddhas,' and so forth, explains that in unhindered exposition, wisdom-practice is named the dharmakāya. This practice benefits sentient beings and is indestructible, which is called fulfillment. 'According to their faith,' and so forth, explains preaching in accordance with faith. > — English (machine translation) (machine translation) - [Previous: 14.35](https://indike.org/pramana/in.bauddha.taisho.1733.14.35) - [Next: 14.37](https://indike.org/pramana/in.bauddha.taisho.1733.14.37) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1733.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.14.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.14.36](https://indike.org/pramana/in.bauddha.taisho.1733.14.36) · Pramāṇa