[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) › 6.31 # 華嚴經探玄記 6.31 華嚴經探玄記 6.31 - **Language:** Classical Chinese ### [6.31](https://indike.org/pramana/in.bauddha.taisho.1733.6.31) 初釋名者，有二：施戒等十從行體為名、歡喜等十約行用為目，今辨後名。於中總名，如品初釋。二別名者，施悅自他名為歡喜，歡喜則行名歡喜行。此約自喜，是持業釋。又亦歡喜之行名歡喜行，此約令他歡喜成自行故，依主釋也。二淨持三聚，雙益自他。三忍力，息除自他恚恨。四精勤修，攝勝德無盡。五止觀雙運，癡亂斯絕。六般若照理善現朗然，又觀法實相般若現前。七巧起勝行於空不滯，又以無著之心起諸所行。八無礙大願，攝勝善根，深可尊重。九深達根器，善於法化。十言行相應，不空受稱。又此十中得名有三，謂第八從德立名，第三第五第七約離過受稱，餘並從功能為目，可知。二體性，有二：先總、後別。總中有三門：一約所依，以善伏三昧為體，以依此定證十行體然後說故。《地論》云「此三昧者是法體故。」二約本，以本分中行業不可思等為性，此是思數廣大等十義，如前釋。以是廣說之本，故為體也。三統收，約境二諦雙融，約行悲智無礙。復心境圓融，無礙法界具無邊德，以為體性，思之可見。二別辨體性者，各如下釋文處辨（餘門待別作）。 > First, regarding the explanation of the names, there are two \[aspects\]: the ten \[practices\] such as giving and morality take their names from the essential nature of the practices, whereas the ten \[practices\] such as joyful practice take their titles from their functions; here we explain the latter names. Among them, the general name is as explained at the beginning of the chapter. Second, regarding the specific names: giving brings joy to oneself and others, hence it is called 'joyful'; joy itself being the practice, it is called 'joyful practice'. In terms of one's own joy, this is a karmadhāraya compound. Moreover, the practice of joy is called 'joyful practice' because making others joyful completes one's own practice; this is a tatpuruṣa compound. Second, purely observing the three categories of precepts doubly benefits oneself and others. Third, by the power of patience, wrath and resentment in oneself and others are extinguished. Fourth, by vigorous practice, supreme virtues are gathered limitlessly. Fifth, by practicing both śamatha and vipaśyanā simultaneously, delusion and distraction are completely severed. Sixth, prajñā illuminates the ultimate truth, vividly manifesting with clarity; furthermore, contemplating the true nature of dharmas, prajñā manifests directly before oneself. Seventh, skillfully initiating supreme practices without lingering in emptiness, and moreover initiating all actions with an unattached mind. Eighth, unobstructed great vows gather supreme roots of goodness, which are deeply venerable. Ninth, deeply penetrating capacities and inclinations, being skillful in teaching according to the Dharma. Tenth, words and actions accord with each other, not receiving acclaim in vain. Furthermore, among these ten, their derivation of names falls into three kinds: the eighth is named from virtue; the third, fifth, and seventh take their designations from the departure from faults; and the rest are all named after their functions, as can be understood. Second, regarding their essential nature, there are two parts: first the general, then the specific. The general contains three gates: First, in terms of what they rely on, they take the samādhi of skillful subduing as their essential nature, because it is by relying on this concentration that one realizes the essence of the ten practices and only then speaks them. The Di lun says, 'This samādhi is the essence of the dharmas.' Second, in terms of the fundamental, they take the inconceivability of karmic actions in the fundamental section as their nature, which comprises the ten meanings of the vastness of mental volition, etc., as previously explained. Since this is the basis of the comprehensive exposition, it serves as the essential nature. Third, as an overarching synthesis: in terms of the object, the two truths are completely interpenetrated; in terms of practice, compassion and wisdom are unobstructed. Furthermore, mind and objects are perfectly harmonized, and the unobstructed dharmadhātu is endowed with boundless virtues; this constitutes their essential nature, which can be seen upon reflection. Second, regarding the specific differentiation of their essential nature, each will be distinguished below in the commentary on the text (the remaining gates await separate treatment). > — English (machine translation) (machine translation) - [Previous: 6.30](https://indike.org/pramana/in.bauddha.taisho.1733.6.30) - [Next: 6.32](https://indike.org/pramana/in.bauddha.taisho.1733.6.32) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1733.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.6.31) — English, machine translation ## Linked texts (1) - [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709.3.252) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.6.31](https://indike.org/pramana/in.bauddha.taisho.1733.6.31) · Pramāṇa