[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) › 5.105 # 華嚴經探玄記 5.105 華嚴經探玄記 5.105 - **Language:** Classical Chinese ### [5.105](https://indike.org/pramana/in.bauddha.taisho.1733.5.105) 第八答不捨諸波羅蜜。先結前生後，此有二義：一雖常化物，而內心恒寂，故云不捨自行；二為他行此，是故不捨自行，即是利他故云也。以十度中後四是第六中開出，故但標六。又以後四嚴前六，故云一切諸度具莊嚴六。於十中第二內，不倚戒以自高，又不執戒為有，故令淨也。三中，初安受苦忍。聞惡無憂等，耐怨害忍。聞好無喜，法思惟忍。未曾等，雙結違。四中，初勤修佛因，「究竟」下勤修佛果。五禪中，一入定體，捨欲等是初禪，次第入是後三禪，此是事定入而不著，故云無染；下明滅惑出定，是理定；下明定用起通。二超次，謂於八九次第入及超越入，此是上事用。三入一知多、四漸具智德，此二是理定用。六智度中，初求聞慧、次所聞等下明思慧、次入真等明修慧，上是加行智。次妙善等辨正證智、次具足等明後得智趣佛慧。七方便中，有六種方便，皆以悲智相導，巧無住著，故云方便。一悲示威儀，智離愛見；二悲現身，智無染；三悲外示童，智內具黠；四悲現縛脫，智巧不取；五悲智現嚴；六悲能入趣，智了所行。八願中有十，一一皆願盡彼原際，各云究竟。初化眾生願；二淨佛土願；三供養佛願；四攝智慧願；五修法界行；六大志願，謂以志力修上行時，盡來劫住謂若須臾；七修促願，謂願以長劫為促，上句但轉能見之心，此迴所住之劫，是故上句有住字，此無也；八成壞願，謂願解達世界成壞，一緣集成不作壞、二劫初成劫未壞，皆願了達；九現淨土願；十成正覺願。九力度中有十義，皆有堪能，不可屈伏，故名力也。一一各初標名、後釋義。初中釋，內離煩惱等是離過也，具淨等是成德也，此二成自行，故名自專正。二釋中，謂以勝力正理他時，無能壞者故也。此二總舉利他。三拔苦心滿、四與樂心齊，悉能覆護一切，是力義也。此二利他心。五持力，內蘊法義；六辨力，外宜應機。此二利他德。七大行具嚴力。八弘願不斷力。九因力，多出。十果力，普覆。十智度中，謂識病了根，稱理授法，故云智。亦有十句。於中，初四知病輕重。次三知根欲，謂一知病者學位；二知其心中串習所行，即根行也；三知欲樂悕望。次三知法藥，初知境法；二知智法；三知境智無礙無邊法門，故云法界。 > Eighth, the answer regarding not abandoning the pāramitās. First, the concluding of what came before and introducing what follows; this has two meanings: first, although they constantly transform living beings, their inner mind is eternally tranquil; hence it says they do not abandon their own practice. Second, they perform this for the sake of others; therefore, not abandoning their own practice is precisely benefiting others; hence it is stated thus. Since among the ten pāramitās the last four are unfolded from within the sixth, only six are designated. Furthermore, because the latter four adorn the former six, it says that all the pāramitās fully adorn the six. Within the second of the ten, they do not rely on morality to elevate themselves, nor do they grasp morality as inherently existent; hence they make it pure. In the third, first is the patience of enduring suffering. Hearing evil without sorrow and so forth is the patience of enduring enmity and injury. Hearing good without joy is the patience of examining dharmas. 'Never' and so forth jointly concludes the adversities. In the fourth, first is diligently cultivating the causes of Buddhahood; from 'culminating' onward is diligently cultivating the fruit of Buddhahood. In the fifth, dhyāna, first is entering the essence of absorption: abandoning desires and so forth is the first dhyāna; entering them successively refers to the latter three dhyānas; this is entering worldly mundane concentration without attachment, hence called 'undefiled'; below explains extinguishing afflictions and emerging from concentration, which is concentration on principle; below explains the function of concentration arising as supernormal powers. Second is transcendent succession, meaning successive entry and transcendent entry through the eight and nine \[attainments\]; this is the aforementioned mundane function. Third is entering into one and knowing many; fourth is gradually perfecting the virtues of wisdom: these two are functions of concentration on principle. In the sixth, the pāramitā of wisdom (prajñā), first is seeking wisdom through hearing; next, from 'what was heard' onward clarifies wisdom through reflection; next, 'entering the real' and so forth clarifies wisdom through cultivation; the above is preliminary wisdom. Next, 'wonderfully good' and so forth explains the directly realized wisdom; next, 'complete' and so forth clarifies the subsequently attained wisdom proceeding toward the wisdom of the Buddha. In the seventh, upāya, there are six kinds of upāya, all of which are guided by compassion and wisdom mutually, skillfully lacking abiding attachment; hence they are called upāya: 1. Compassion manifests deportment, while wisdom is free from affection and views; 2. Compassion manifests bodies, while wisdom is without defilement; 3. Compassion outwardly manifests youth, while wisdom inwardly possesses cleverness; 4. Compassion manifests bondage and liberation, while wisdom skillfully does not grasp; 5. Compassion and wisdom manifest adornment; 6. Compassion can enter destinies, while wisdom comprehends what is practiced. In the eighth, vows, there are ten; each vows to exhaust their ultimate limits, and each is said to be 'culminating': 1. The vow to transform sentient beings; 2. The vow to purify Buddha lands; 3. The vow to make offerings to Buddhas; 4. The vow to gather wisdom; 5. The vow to cultivate the practice of the dharmadhātu; 6. The vow of great resolve, meaning that when cultivating the above practices with the power of resolve, abiding through future kalpas is regarded as if a mere instant; 7. The vow of shortening, meaning the vow to make long kalpas short—the previous sentence merely transforms the mind that is capable of seeing, whereas this alters the kalpas in which one abides; therefore the previous sentence has the word 'abiding', while this one lacks it; 8. The vow concerning formation and destruction, meaning the vow to comprehend the formation and destruction of worlds: first, causal gathering of formation does not cause destruction; second, the initial formation of a kalpa when the kalpa is not yet destroyed—vowing to comprehend both; 9. The vow to manifest pure lands; 10. The vow to realize right enlightenment. In the ninth, the pāramitā of power (bala), there are ten aspects, all possessing capability that cannot be subdued; hence they are called powers. Each first states the name and then explains the meaning. In the explanation of the first, inwardly leaving afflictions and so forth is leaving faults; fully possessing purity and so forth is accomplishing virtues; these two accomplish one's own practice, hence called 'self-devoted rectitude'. In the second explanation, it means that when rectifying others with superior power, none can destroy them. These two broadly present the benefit of others. 3. Fulfillment of the mind that eradicates suffering, and 4. Equality of the mind that bestows joy, both being capable of covering and protecting all—this is the meaning of power. These two are the mind benefiting others. 5. The power of retention, inwardly storing the meanings of the Dharma; 6. The power of eloquence, outwardly adapting appropriately to capacities. These two are virtues benefiting others. 7. The power of great practice fully adorned. 8. The power of vast vows uninterrupted. 9. The causal power, abundantly emerging. 10. The fruitional power, universally covering. In the tenth, the pāramitā of knowledge (jñāna), it means knowing illnesses, understanding capacities, and dispensing the Dharma in accordance with principle; hence it is called knowledge. It also has ten phrases. Therein, the first four know the lightness or gravity of illnesses. The next three know faculties and desires: 1. Knowing the stages of learning of the sick; 2. Knowing the customary practices in their minds, which is the practice of their faculties; 3. Knowing their desires and aspirations. The next three know the medicines of the Dharma: first, knowing the Dharma of objects; second, knowing the Dharma of knowledge; third, knowing the unimpeded and boundless Dharma-gates of objects and knowledge; hence it says 'dharmadhātu'. > — English (machine translation) (machine translation) - [Previous: 5.104](https://indike.org/pramana/in.bauddha.taisho.1733.5.104) - [Next: 5.106](https://indike.org/pramana/in.bauddha.taisho.1733.5.106) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1733.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.5.105) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.5.105](https://indike.org/pramana/in.bauddha.taisho.1733.5.105) · Pramāṇa