[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) › 4.10 # 華嚴經探玄記 4.10 華嚴經探玄記 4.10 - **Language:** Classical Chinese ### [4.10](https://indike.org/pramana/in.bauddha.taisho.1733.4.10) 二「善覺智」下釋智正覺世間殊勝。於中十句，文同《攝論》受用身二十一種殊勝功德中初十句，如下第七會初二十一句總具。今依《攝論》及《佛地論》釋此十句。初一總、餘九別。總中善覺智者，彼名正覺，謂具後九德名善覺，以順理離邪名正名善，開明照察名覺名智。別中初無二念者，是一向無障功德，謂離二障故、異凡小故。又於遠時方等境無知不知二現行故，是故由無二念名善覺智。二了達法性者，論名趣無相法，此是能入無二功德，亦名調化方便功德，謂自能入離有無相清淨真如，亦令他入故。三住佛所住者，是觀所調化功德，謂住大悲常觀世間故，又是任運無功利樂有情不休息功德故，又安住聖天及梵住故。四等如來者，謂得諸佛相似事業功德，於法身中所依意樂作業無別，即理智益生三法無別。五至無礙趣者，是永斷所治功德，謂修二障對治道成就現前，已到解脫一切障處所依趣故。六具不退法者，是伏外道功德，謂證教法彼不能轉，伏彼顯己正道法故。七無壞境界者，是伏魔怨功德，謂違順中境不能礙心，雖在世間八法不污，以世境嬈心障善稱魔，此降彼故。八住不思議者，是安立教法功德，謂所說勝教超過一切尋思境故。九等達三世者，是記莂三世功德，謂記莂去來皆如現在，分明無別故名等達。具此九別，成初總句。同異成壞，准思可見。 > Second, from "well-awakened wisdom" onward explains the excellence of the world of enlightened wisdom. In it there are ten phrases, identical in text to the first ten phrases among the twenty-one supreme virtues of the saṃbhogakāya in the Mahāyānasaṃgraha, which are completely present in all twenty-one phrases at the beginning of the seventh assembly below. Now, relying on the Mahāyānasaṃgraha and the Buddhabhūmi-vyākhyāna, these ten phrases are explained. The first is general, and the remaining nine are specific. In the general \[phrase\], "well-awakened wisdom" is called "samyaksaṃbodhi" in that \[treatise\]; that is, possessing the subsequent nine virtues is called "well-awakened"; conforming to principle and departing from error is called "correct" (samyak) and "good"; illuminating and investigating is called "awakened" and "wisdom". Among the specific \[phrases\]: first, "without dual thoughts" is the virtue of being consistently unobstructed, meaning departing from the two obscurations and being different from ordinary beings and the Hinayāna. Furthermore, with respect to distant times, places, and other objects, there is no dual manifestation of knowing and not knowing; therefore, due to having no dual thoughts, it is called "well-awakened wisdom". Second, "thoroughly comprehending the dharmatā" is called in the treatise "entering into signless dharmas"; this is the virtue of being able to enter non-duality, also called the virtue of upāya for taming and transforming: namely, being able oneself to enter pure tathatā free from the characteristics of existence and non-existence, and also causing others to enter it. Third, "dwelling in that wherein Buddhas dwell" is the virtue of contemplating those to be tamed and transformed, meaning dwelling in great compassion and constantly contemplating the world; moreover, it is the virtue of spontaneous, effortless benefiting of sentient beings without rest; furthermore, it is securely dwelling in the holy, divine, and brahma abidings. Fourth, "equal to the Tathāgatas" means obtaining the virtue of activities similar to all Buddhas: within the dharmakāya, the basis, intention, and activities are without difference—that is, the three dharmas of principle, wisdom, and benefiting beings are without difference. Fifth, "reaching the unobstructed destiny" is the virtue of forever severing what is to be countered, meaning cultivating the path that counteracts the two obscurations to accomplishment and direct presence, having arrived at the destiny that is the basis for liberation from all obscurations. Sixth, "possessing non-retrogressing dharmas" is the virtue of subduing non-Buddhists, meaning that having realized and taught the Dharma, they cannot overturn it, subduing them and displaying one's own correct path and Dharma. Seventh, "unbroken realm" is the virtue of subduing the enmity of māras, meaning that adverse and favorable middle realms cannot obstruct the mind; although in the world, one is not defiled by the eight dharmas; because worldly realms disturb the mind and obstruct goodness, they are called māras, and this subdues them. Eighth, "dwelling in the inconceivable" is the virtue of establishing the teaching, meaning that the supreme teaching preached transcends all realms of discursive thought. Ninth, "equally comprehending the three times" is the virtue of prophesying the three times, meaning that prophesying past and future are both like the present, clearly without difference; hence it is called "equally comprehending". Possessing these nine specific \[virtues\] completes the first, general phrase. Sameness, difference, formation, and destruction can be seen by considering them accordingly. > — English (machine translation) (machine translation) - [Previous: 4.9](https://indike.org/pramana/in.bauddha.taisho.1733.4.9) - [Next: 4.11](https://indike.org/pramana/in.bauddha.taisho.1733.4.11) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1733.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.4.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.4.10](https://indike.org/pramana/in.bauddha.taisho.1733.4.10) · Pramāṇa