[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) › 17.30 # 華嚴經探玄記 17.30 華嚴經探玄記 17.30 - **Language:** Classical Chinese ### [17.30](https://indike.org/pramana/in.bauddha.taisho.1733.17.30) 下第二「十種方便」下九十門，明二地已上行相。於中分三：初三十句，明智慧方便行；二從「十種入眾生」下三十句，明慈悲方便行；三從「十種趣」下三十句，明悲智究竟行。就前中初十方便者，巧修正行故。初六是捨相方便，巧修六度可知；後四是攝生方便，一慈與樂、二悲代苦、三授智、四與法。二有十種樂修者，正以善巧無礙，而能欣求諸行故云也。一樂勝善、二樂異嚴、三樂廣大、四樂甚深、五樂四無量、六樂持戒、七樂慈忍、八樂明解、九樂神通、十樂聽法。上辨因，後一顯所成果。三有十種解脫深入世界者，謂樂修不已，能以解脫勝力令一切世界相入等，故以為名。於中，初以多入一、二以一入多、三一佛滿十方、四示界全空、五同佛莊嚴、六一菩薩滿一切、七入毛孔、八入眾生中、九一果處遍、十一妙音滿。第二「有十種入眾生」下三十，明悲方便中，初十明無緣大悲巧會物性，故名入眾生性。又令眾生界有所入，故名入眾生性。性亦名界，界有二義：一分齊義、二為因義。文中前五明相入自在，一攝事入理、次二多事入一、四攝末入本、五多界入一。後五迴入化用，初一入所化器；後四入能化相，初一入隨類相化，餘三可知。二有十習氣者，由善入物性，令成串習氣分，以為行因，即熏成習氣也。一行本氣、二成行氣、三下化、四上見、五受生、六大行、七十願、八十度、九理智、十量智。三有十熾燃者，前習因既立，能發生現行繁興大用故名也。初二嚴土攝生、次二依緣成善、次二慈悲、次二行巧、後二因果。第三「有十種趣」下三十句，明悲智究竟行中，初十趣者，到行到果名為趣也。初二六度三學、次二妙智真境、次二依法成善、次二依人起行、後二成佛說法。前八趣因，後二趣果。二有十種事能具佛法者，由此十事現前，令諸佛法無不成滿故云也。初二信人法、次二離過失、次二信入勝境、次二住正離邪、後二念佛信果。於此十中遂作一種如教成就，即令佛法皆悉具足，況具十事。三有十種退失應遠離者，既能具足佛法，便能修道，在緣不退故云也。初四失利他行、後六失自利行，觀令遠離。 > Below, the second part, from "ten kinds of upāyas" onwards for ninety gates, explains the characteristics of practice from the second bhūmi upwards. It is divided into three: first, thirty lines explain the practice of wisdom and upāya; second, thirty lines from "ten kinds of entering sentient beings" onwards explain the practice of benevolence, compassion, and upāya; third, thirty lines from "ten kinds of trends" onwards explain the ultimate practice of compassion and wisdom. In the first part, the first ten upāyas refer to skillfully cultivating correct practice. The first six are the upāyas of relinquishing characteristics, skillfully cultivating the six pāramitās, as is knowable; the last four are upāyas for gathering sentient beings: 1. benevolence giving joy; 2. compassion substituting for suffering; 3. bestowing wisdom; 4. giving the Dharma. Second, regarding "there are ten kinds of joy in cultivation," precisely because one has skillful and unobstructed means, one is able to joyfully seek all practices; hence this is said. 1. Joy in superior goodness; 2. joy in extraordinary adornments; 3. joy in the vast; 4. joy in the extremely profound; 5. joy in the four immeasurables; 6. joy in upholding precepts; 7. joy in benevolence and patience; 8. joy in clear understanding; 9. joy in spiritual powers; 10. joy in listening to the Dharma. The above discern the causes; the last one reveals the resulting fruit. Third, regarding "there are ten kinds of liberations deeply entering the world," it means that cultivating joyfully without cease, one can, through the superior power of liberation, cause all worlds to enter one another and so forth; hence it is named. Among them, 1. entering the one with the many; 2. entering the many with the one; 3. one Buddha fills the ten directions; 4. showing the world to be entirely empty; 5. sharing the adornments of the Buddhas; 6. one bodhisattva fills everything; 7. entering a pore; 8. entering among sentient beings; 9. one fruition pervasive everywhere; 10. one wonderful voice fills all. Second, from "there are ten kinds of entering sentient beings" onwards, thirty \[lines\] explain the upāya of compassion: the first ten explain unconditioned great compassion skillfully tallying with the nature of beings, hence named "entering the nature of sentient beings." Furthermore, it causes the realm of sentient beings to have something to enter, hence named "entering the nature of sentient beings." "Nature" is also named "realm"; "realm" has two meanings: first, the meaning of delimitations; second, the meaning of being a cause. In the text, the first five explain unimpeded mutual entry: 1. gathering phenomena into principle; the next two, gathering multiple phenomena into one; 4. gathering branches into the root; 5. gathering multiple realms into one. The last five turn to enter transformative function: the first one enters the vessels of those who are transformed; the last four enter the characteristics of the transformer: the first enters transformation in accordance with types, and the remaining three are knowable. Second, regarding "there are ten habit-energies," by skillfully entering the nature of beings, it causes repeated habituation to form, serving as the cause of practice, which is perfuming to become habit-energy. 1. The energy of the root of practice; 2. the energy of completed practice; 3. downward transformation; 4. upward seeing; 5. receiving birth; 6. great practice; 7. the ten vows; 8. the ten pāramitās; 9. principle-wisdom; 10. quantitative wisdom. Third, regarding "there are ten blazing activities," once the preceding causes of habituation are established, they can generate actual manifestations and proliferate great functions; hence the name. The first two are adorning the land and gathering sentient beings; the next two are accomplishing goodness relying on conditions; the next two are benevolence and compassion; the next two are skillfulness in practice; the last two are cause and fruit. Third, from "there are ten kinds of trends" onwards, thirty lines explain the ultimate practice of compassion and wisdom. In this, the first ten trends mean reaching practice and reaching the fruit, hence named "trends." The first two are the six pāramitās and the three trainings; the next two are wonderful wisdom and true objects; the next two are accomplishing goodness relying on the Dharma; the next two are initiating practice relying on persons; the last two are attaining Buddhahood and expounding the Dharma. The first eight trend toward causes; the last two trend toward fruits. Second, regarding "there are ten kinds of matters that can fulfill the Buddhadharma," because these ten matters are present, all Buddhadharmas are completely fulfilled; hence this is said. The first two are faith in persons and phenomena; the next two are leaving faults behind; the next two are faithfully entering superior realms; the next two are dwelling in the correct and leaving behind the erroneous; the last two are mindfulness of the Buddha and faith in the fruit. Among these ten, if one accomplishes even one kind as taught, it will cause the Buddhadharma to be entirely fulfilled, not to mention possessing all ten matters. Third, regarding "there are ten kinds of retrogression that should be kept far from," having become able to fulfill the Buddhadharma, one is then able to cultivate the Path and not retrogress amidst conditions; hence this is said. The first four lose the practice of benefiting others; the last six lose the practice of benefiting oneself; contemplate them so as to keep far from them. > — English (machine translation) (machine translation) - [Previous: 17.29](https://indike.org/pramana/in.bauddha.taisho.1733.17.29) - [Next: 17.31](https://indike.org/pramana/in.bauddha.taisho.1733.17.31) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.1733.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.17.30) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.53.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.17.30](https://indike.org/pramana/in.bauddha.taisho.1733.17.30) · Pramāṇa