[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) › 7.48 # 華嚴經探玄記 7.48 華嚴經探玄記 7.48 - **Language:** Classical Chinese ### [7.48](https://indike.org/pramana/in.bauddha.taisho.1733.7.48) 第二不壞迴向中二：先長行、後偈頌。前中亦二：先位行、後位果。前中三，謂標、釋、結。釋中三：先舉所迴行體；二「菩薩如是等善根」下正辨迴向；三「菩薩如是善根迴向欲度一切」下明迴向益相。初中二：先明不壞信、二「佛子菩薩安住」下明依不壞信生長善根。前中十句，分三：初三於三寶境得不壞信，先佛、次僧、後法。二有四句，於所修行得不壞信，於中一信護持正法決定成行；二信迴向眾生決定令益；三信所修善根順理白淨，文有標、釋；四信所行迴向之行，直心等釋成。三有三句，於難知境得不壞信。一信說法師，如夜叉說法亦起佛想，又縱見違行，為重法故不壞自信；二信佛果作用逆順難知，如現為老比丘等；三信菩薩善巧，示現逆行祕密之事，如現婬女等。此並難知而能堅信故也。二生長善根中有三：初牒前信境，明種生善根。於中，初牒前不壞信。「於諸佛」下明對生善。於中聲聞等亦是僧寶攝。眾生是前愛眼所觀所利之境。如是無量境，通結前所信多境。由於彼境信不壞故種生，得此無量善根。二「分別」下明依此善根復增大心以生善根。亦先牒善根，謂分別思惟前所生善根，令心勇銳增其大心復生善根。謂由分別前於三寶等所生善故令菩提心長養也，由分別前於眾生境所生善故修習大慈也。由此二心增廣故，依此復更生諸善根，故云所生善根也。三「廣修」下明依此大心復增大行以生善根。於中二：初成阿含行，先依前慈心起大悲等觀行、後學佛所學等依菩提心起佛所學行，依此悲智二行攝生一切淨善根。二明證理行，先依智證理集功德、後依悲慧施修功德。又釋：前阿含行是加行中攝善根入實，是正證中集功德行；大慧施等是後得內修功德。行體竟。 > Second, within the indestructible dedication, there are two parts: first, the prose, and second, the verses. Within the former there are also two parts: first, the practices of the stage, and second, the fruits of the stage. Within the former there are three parts: the statement, the explanation, and the conclusion. Within the explanation there are three parts: first, adducing the substance of the practices to be dedicated; second, from "The bodhisattva with such roots of goodness..." downward, directly discerning the dedication; and third, from "The bodhisattva, dedicating such roots of goodness, wishes to deliver all..." downward, explaining the aspects of benefit of the dedication. Within the first, there are two parts: first, explaining indestructible faith; second, from "Disciples of the Buddha, when a bodhisattva abides..." downward, explaining the arising and growing of roots of goodness based on indestructible faith. Within the former, there are ten clauses divided into three: the first three attain indestructible faith with respect to the realm of the Three Jewels—first the Buddha, next the Saṅgha, and then the Dharma. The second part has four clauses, attaining indestructible faith with respect to the practices performed; within this: (1) faith that protecting and upholding the true Dharma definitely accomplishes practice; (2) faith that dedicating \[merit\] to sentient beings definitely brings them benefit; (3) faith that the roots of goodness practiced accord with principle and are pure and clear, the text having both statement and explanation; and (4) faith in the practice of dedication performed, which is explained and accomplished by "the straightforward mind" and so forth. The third part has three clauses, attaining indestructible faith with respect to objects difficult to understand: (1) faith in the Dharma master, as when a yakṣa preaches the Dharma one also generates the conception of him as a Buddha, and further, even if one sees contrary behavior, out of revering the Dharma one does not destroy one's own faith; (2) faith that the functions of the Buddha's fruit, contrary or concordant, are difficult to understand, such as manifesting as an old bhikṣu and so forth; and (3) faith in the bodhisattva's skillful means, manifesting contrary practices and secret matters, such as manifesting as a courtesan and so forth. These are all difficult to understand, yet one is able to have firm faith. In the second part, the arising and growing of roots of goodness, there are three: first, repeating the aforementioned realms of faith to explain planting and generating roots of goodness. Within this, first repeating the aforementioned indestructible faith. From "Toward all buddhas..." downward, it explains generating goodness in relation to them. Within this, the śrāvakas and so forth are also subsumed under the Jewel of the Saṅgha. Sentient beings are the realm previously observed with the eye of love and benefited. Such "immeasurable realms" universally concludes the aforementioned many realms that were believed in. Because faith in those realms is indestructible, planting and generating them, one obtains these immeasurable roots of goodness. Second, from "distinguishing..." downward, it explains that based on these roots of goodness, one further increases the great mind to generate roots of goodness. It also first repeats the roots of goodness, meaning that by distinguishing and reflecting on the previously generated roots of goodness, one makes the mind courageous and sharp, increasing its great mind to generate roots of goodness again. This means that by distinguishing the goodness previously generated toward the Three Jewels and so forth, one nurtures the bodhicitta; and by distinguishing the goodness previously generated toward the realm of sentient beings, one cultivates great loving-kindness. Because these two minds are increased and broadened, based on this one further generates all roots of goodness; hence it is called "the roots of goodness generated." Third, from "extensively cultivating..." downward, it explains that based on this great mind, one further increases great practices to generate roots of goodness. Within this there are two: first, accomplishing the practices of Āgama: first, based on the aforementioned loving mind, giving rise to contemplative practices such as great compassion; and afterwards, "learning what the buddhas have learned" and so forth, based on bodhicitta giving rise to the practices learned by the buddhas; based on these two practices of compassion and wisdom, one gathers and generates all pure roots of goodness. Second, explaining the practice of realizing principle: first, based on wisdom realizing principle, one gathers merits; afterwards, based on the bestowal of compassion and wisdom, one cultivates merits. Another interpretation is: the aforementioned practices of Āgama subsume roots of goodness to enter the real in the preparatory stage (prayoga), which is the practice of gathering merits in direct realization; "bestowing great wisdom" and so forth is the subsequent wisdom internally cultivating merits. The substance of the practice is finished. > — English (machine translation) (machine translation) - [Previous: 7.47](https://indike.org/pramana/in.bauddha.taisho.1733.7.47) - [Next: 7.49](https://indike.org/pramana/in.bauddha.taisho.1733.7.49) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1733.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.7.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.7.48](https://indike.org/pramana/in.bauddha.taisho.1733.7.48) · Pramāṇa