[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) › 8.13 # 華嚴經探玄記 8.13 華嚴經探玄記 8.13 - **Language:** Classical Chinese ### [8.13](https://indike.org/pramana/in.bauddha.taisho.1733.8.13) 第七等心隨順一切眾生迴向。於長行內亦二：初位行、後位果。初中亦三，謂標、釋、結。就釋中分三：初明舉所修行相、二「摩訶薩離垢清淨菩提心」下攝將迴向、三「摩訶薩行如是迴向勝出」下明迴所成益。初中二：初明所修善根、二「摩訶薩行如是等」下明因修成德。又釋：前明行體、後明行用。前中三十句，初十直說善體、次十約境以明善根、後十約十度行以明善根。光統云：初十行出自中、次十起從緣發、後十功成在己。初中增長三品善者，有二義：一三品各別，各別增長令俱廣等。二於一善根始修熏識初成種時名增下品，從種生現令更增長名增中品，重熏成種名增上品。又釋：起隨事行名增下品，令行入理增成增中品，依理起行令稱理廣大名增上品。「無量等」下皆是上品善中差別。四行德非一，名無量善。五各等法界，名為廣善。六隨緣不同，名種種善。七體深莫測。八妙用難思。九數不可窮。十絕於際畔。下約境中，一因求佛境所生得善、二因求法境、三因學僧行、四因求善友，依上四境生智善根；五緣眾生為境生悲善根、六令悲智相導名方便境、七俱同契真名微妙境、八自利善名內、九化他善名外、十總結多門名無量功德，各生善根故也。後十約十度行境所生善根，初六可知，七方便巧知眾生心器、八大願積集諸淨功德、九念力度業用、十大智普彼。下明第二所成德中，乃至開解已者，牒前起後也。「則能」下正明所成。於中二：先明體德圓備、後「普能」下明作業殊勝。初中二：先成自分德，有二：自利中，初忍、二善調等戒、三永離等慧。堪為等，結三行成法器。普為等，是利他。後「常為」下成勝進德中，先由佛守護生善滿願、後由深樂佛心得等佛。二作業勝中二：先上供佛業，謂供行順理。不求等，離過也。二「一切善根」下明下救生業，於中二：初化他德備；二「於生死中」下成化他行具，於中三：初令出生死安菩提大智、二「普示」下令捨塵染得大淨功德、三「令一切眾生」下總結所益。上來明所迴行竟。 > Seventh: the dedication of an impartial mind according with all sentient beings. In the prose section there are also two parts: first, the practice of the stage; later, the fruition of the stage. In the former there are also three, namely: the indication, the explanation, and the conclusion. Within the explanation, it is divided into three: first, setting forth the marks of the practice cultivated; second, from "The mahāsattva's undefiled, pure bodhicitta" downwards, gathering and bringing it to dedication; third, from "The mahāsattva practicing such dedication surpasses" downwards, explaining the benefits accomplished by the dedication. In the first part there are two: first, explaining the cultivated roots of goodness; second, from "The mahāsattva practicing such as these" downwards, explaining the virtues accomplished because of cultivation. Another explanation: the former explains the essence of the practice, and the latter explains the function of the practice. In the former there are thirty phrases: the first ten directly speak of the essence of the good; the next ten explain the roots of goodness with reference to the object; the last ten explain the roots of goodness with reference to the practice of the ten pāramitās. Guāngtǒng says: the first ten are practices arising from within; the next ten are activations initiated from conditions; the last ten are merits accomplished within oneself. In the first group, "increasing the three grades of good" has two meanings: 1. the three grades are each distinct, each being separately increased to make them all broad and equal; 2. in a single root of goodness, when first cultivating and perfuming consciousness to initially form seeds, it is called increasing the lower grade; from the seeds producing manifest activity, causing it to further increase, it is called increasing the middle grade; perfuming again to form seeds is called increasing the upper grade. Another explanation: giving rise to practice according with phenomena is called increasing the lower grade; causing practice to enter principle and increase to completion is called increasing the middle grade; giving rise to practice relying on principle, causing it to conform to principle and become vast, is called increasing the upper grade. From "immeasurable, etc." downwards, all are distinctions within the upper grade of good. 4. The virtues of practice are not one, called "immeasurable good." 5. Each is equal to the dharmadhātu, called "broad good." 6. Following conditions they are not identical, called "various goods." 7. The essence is deep and fathomless. 8. The wonderful function is difficult to conceptualize. 9. The number cannot be exhausted. 10. It is devoid of limits. Below, regarding the object: 1. good born and obtained because of seeking the Buddha's realm; 2. because of seeking the Dharma realm; 3. because of learning the Sangha's practice; 4. because of seeking good spiritual friends—relying on the above four objects produces the roots of goodness of wisdom; 5. taking sentient beings as object produces the roots of goodness of compassion; 6. causing compassion and wisdom to guide each other is called the object of upāya; 7. together equally according with reality is called the subtle and wondrous object; 8. the good of the benefit of oneself is called internal; 9. the good of transforming others is called external; 10. generally concluding multiple gates is called immeasurable merit—each produces roots of goodness. The last ten are roots of goodness produced with reference to the objective realm of the practice of the ten pāramitās: the first six are clear; 7. upāya skillfully knows the mental capacity of sentient beings; 8. great vows accumulate all pure merits; 9. the power of mindfulness measures karmic functions; 10. great wisdom is universally impartial. Below, in the second part explaining the accomplished virtues, "up to having opened and understood" summarizes the previous to introduce the subsequent. From "then can" downwards directly explains what is accomplished. In this there are two: first, explaining that the essence and virtues are complete; later, from "universally can" downwards, explaining that the karmic activities are pre-eminent. In the first part there are two: first, accomplishing the virtues of one's own share, which has two: within the benefit of oneself, first is forbearance; second, "well-attuned, etc." is precept; third, "forever parting from, etc." is wisdom. "Capable of serving as, etc." concludes that the three practices form a vessel for the Dharma. "Universally for, etc." is the benefit of others. Later, from "constantly being..." downwards, within accomplishing the virtues of superior progress: first, due to the Buddha's protection, one generates goodness and fulfills vows; later, due to deep delight in the Buddha's mind, one attains equality with the Buddhas. Second, in the pre-eminence of karmic activities there are two: first, the karmic activity of offering above to the Buddhas, meaning the practice of offering accords with principle; "not seeking, etc." is parting from faults. Second, from "all roots of goodness" downwards, explaining the karmic activity of rescuing sentient beings below, in which there are two: first, the virtues of transforming others are complete; second, from "in saṃsāra" downwards, accomplishing the practices of transforming others in full, in which there are three: 1. causing them to emerge from saṃsāra and be established in the great wisdom of bodhi; 2. from "universally revealing" downwards, causing them to abandon defilement and attain great, pure merit; 3. from "causing all sentient beings" downwards, generally concluding the benefits. Above, explaining the practices dedicated is finished. > — English (machine translation) (machine translation) - [Previous: 8.12](https://indike.org/pramana/in.bauddha.taisho.1733.8.12) - [Next: 8.14](https://indike.org/pramana/in.bauddha.taisho.1733.8.14) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1733.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.8.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.8.13](https://indike.org/pramana/in.bauddha.taisho.1733.8.13) · Pramāṇa