[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) › 8.42 # 華嚴經探玄記 8.42 華嚴經探玄記 8.42 - **Language:** Classical Chinese ### [8.42](https://indike.org/pramana/in.bauddha.taisho.1733.8.42) 自下第二正明迴向。於中亦二：初以善根成廣大迴向、後「安住法界」下成甚深迴向。前則眾生菩提迴向、後則實際迴向。前中廣大有十五門，初一門以彼善根迴向見佛修自他梵行，於中三：初以善根迴向同念三世佛菩薩行建奇特想；二「得是想故」下明依想見佛；三諸佛菩薩下明依佛起行，於中三：初為他修自行、二以自化他行、三「何以」下釋他化以順自。初中有二十句，初十明已成、後十上修。前中，初五離染，一總顯、二性成、三威儀具、四性離濁、五威儀無垢。下五順法：一守行心堅、二外緣不壞、三上順聖心、四下無異求故云無依也、五稱理平等故無所有。後十上修中，一不執著名離倒；二不為所拘名無礙；三不取戒相又離戒取；四將護物心名無諍，又不非先制不更造立；五無失可擇；六契合相應故云安住；七過二乘；八情專故不動；九不散；十離瞋。皆離染之極，故云梵也。自下自化他行十二句，初一舉自例也；「修習」下別顯令他所成，一始修、二行具、三無失、四不執、五照理、六離我、七離惑、八離犯、九犯離無慚、十持心決定、十一不強生惱。下三釋成，中二：初反釋、後順釋。前中何以故者，徵問云：此中菩薩行已滿，何故不但說法化人令修梵行，而自修耶？下釋：若自不修令他修者，無有是處。有十句可知。《攝論》云「若自住邪行，設欲正他非，是人終不能，制止他過失。」後「何以故」下順釋中，先徵問云：既自不修教他不得，若為即得教他修耶？下釋中，先總釋，自如說行離倒，能說離倒授人，言行相應，故云實語實行。下明淨三業離染滅障益。下別釋自行教他，五句：一直；二忍；三離疑；四信；五堅法，是軌持法也。善根如是迴向，結上迴也。第二「復次」下明迴向令得諸法，於中十句：一令得法門，謂能證法、能摧邪論。二「悉得三世」下令得法海，先總標，「於一一」下別顯十種法海，一生法，是立宗相；二方便，是因喻等巧成宗法；三語言法，是隨方語則；四施設，是施名於義，及隨機意樂立義，前後次第成等；五文教成範，又安布教則；六由言顯義說授儀式；七所說解通曰門，又諸宗法門；八令人開解名入；九宗義分明令解決定；十結宗究竟成義安立名住法。悉得無盡法藏，總結所得也。三「得無畏法」下令得法辯。四「得不退」下令得法明。五「得法界等無量身」下令得法身。六得法住。七得法實，故云決定法。八學多法。九住行法。十向內證。「如是迴向」下結成果也。第三「復次」下明二利行圓。初十自行圓，謂見法界等、無量佛等，可知。「復作是念」下復令眾生同己，故云如我無異。十一句，等顯無異也。第四「復次」下明行稱法界，亦有十句：初智依理起，故亦同性無邊。法界莊嚴眾生者，有三義：一依此法界眾生得成，故云莊嚴；二以眾生即同法界，令眾生即清淨也，故云莊嚴；三以眾生同在大法界緣起門中，攝法界故，令眾生具德也。第五「復次」下明見佛解法。於中三：先總；二有十句，見佛成行；三有十句，解法界，初一不隨緣變故無生；二不守性故；三不二故；四非是能依；五妄不能染；六非是所緣故離相；七非是能緣故寂靜；八滿一切處非一切處故云無處；九隨流不去染現不集，又捨染不去淨現不集；十在諸位中性不改故云不壞，照達法界同名解也。第六「復次」下令眾生成法師。於中令成二十種法師，令眾生成佛及大菩薩，為法師也。二十句中各二，皆先標法師名、後釋顯義。亦是所作也，以是同類迴向故。是法施善根迴向，令成法師等也。《法華．法師品》中（云云），《大菩薩藏經．法師品》（云云）。《仁王經》有十三種法師，謂十二住及佛是也。又於十方界佛滅度後，守護受持如來正法，廣宣流布開化不絕，為法師也。如辯積法師，及那羅延法師、他摩室利法師等，竝由其人使佛法再興久住世間等，此為持正法法師也。覺諸魔事者，如《莊嚴論》中有魔詐現神通，作羅漢形惑亂諸比丘，愚皆歸伏。有多聞比丘以阿毘達摩石磨之，假金遂露，即呵嘖之；餘愚人瞋此法師，後果方知（云云）。第七「摩訶薩」下明無分選擇行。不選擇者，是不分別也。又以所作諸事皆稱性無失，無可簡擇，故云不選。文中十句成法，是所成果法也。餘句可知。第八「摩訶薩」下明成無著大行。中二：先明無著，簡所不欲；二「但欲」下明所願樂，為成大行。前中十八句，初十七護煩惱不著世間、後一護二乘不著小果。毒心迴向者，如沙彌迴向作龍等。壞善根迴向者，迴向作魔王等及作大力王滅三寶等；此無彼也。二欲成大行中九句，謂成自他普賢大行故迴向也。第九「摩訶薩如是平等心」下明正悕望大行。中有四：初十句明能迴之心。二「令一切眾生」下四十二門迴向，悕欲成自他大行。於中分別緣起得法化生心者，謂由分別彼法生起智心，故云從法化生也。此等竝是普賢大行也。三明離染，先標、「何以故」下釋成離染。四「如是迴向時」下結迴向利益。第十「復次」下迴向令眾生得法音語業，初一是總、餘三十二音是別，竝是佛圓音具德之貌可知。第十一「復次」下迴向眾生令得法身中三：初十令得十身行體。二「摩訶薩」下十令得十身行相，一映無不徹名明淨身、二於中普現五道眾生體無闇障名離濁身、三因圓果滿名究竟身、四淨德內充名清淨身、五煩惱障盡名離塵身、六所知障盡名離種種塵身、七習氣亦滅名離垢身、八常光恒照名光明身、九一一身上各有十蓮華藏塵數相好名可樂身、十形充法界色遍十方虛通不障名無礙身。三「以如是」下明十身勝用，初總、「示現眾生菩薩行」下十句別顯用相、下一句結迴向所成。第十二「復次」下明成無邊大行。於中，初身遍起行，為能益之緣；「見者不空」下正明所成益，一令發心。二不壞心。三廣行。四具悲化物。五見佛修善。六安生住法，得法輪聞慧也。法明是思，行菩薩行是修也。七「入眾生」下十一句明照法原故云入。略舉十一，實即無盡，是為結迴也。第十三「復次」下迴成嚴土，於中二：初明同體嚴，有二：先同法界；二互相攝得最正覺，顯已成佛，彰是佛土耳。二「彼一一剎」下別相嚴，於中有十事嚴：一寶嚴、二香、三華、四鬘、五塗香、六末香、七衣、八蓋、九幢、十幡。就初寶嚴中三：先辨能嚴差別、二「復如是念」下顯所嚴分齊、三「是為」下結。初中有百事嚴內，從初座帳及至樂器有八十三事外法；「莊嚴寶身已」下十七事明內法莊嚴，謂三業六根等。寶趣者，意趣也，又是志趣高遠矣。餘可知。良以依正無礙互嚴顯勝也。初寶嚴竟。二「如寶嚴」下舉寶例餘九門，各有百事，成一千種莊嚴，令准知，故云亦復如是也。第十四「如是摩訶薩」下明結迴向大意。於中三：初一句為長養善根，謂由此廣大迴向力故令善根增長，是故迴向；二有一句為嚴淨佛剎故是故迴向；三有二十句為令眾生清淨平等是故迴向。此一句是總，下十九是別，為令眾生得皆平等二嚴淨德圓備。「摩訶薩」下結平等、結清淨可知。第十五「摩訶薩復作是念」下明令眾生證法起說。於中三：初令證法，謂得之言證。所證深廣，名無量法海。二「於一一」下依證起智。三「令眾生」下明依智起說，有十句：一令善教、二令持義、三同果辯、四同佛身、五說法心、六得說智、七遍說處、八無間說、九令樂求、十令喜說。上來眾生菩提迴向竟。 > From here on, the second \[section\] directly clarifies the dedication. Within it are also two parts: first, by means of roots of goodness, completing the vast dedication; later, from "peacefully dwelling in the dharmadhātu" onward, completing the extremely profound dedication. The former is the dedication to sentient beings and bodhi; the latter is the dedication to the ultimate reality (bhūtakoṭi). Within the former, the vast \[dedication\] has fifteen gates. The first gate uses those roots of goodness to dedicate toward seeing the Buddhas and cultivating the brahma-conduct of oneself and others. Within it are three \[points\]: first, dedicating the roots of goodness toward contemplating the practices of the Buddhas and bodhisattvas of the three times alike, establishing an extraordinary conception; second, from "Because of attaining this conception" onward, clarifying the seeing of Buddhas relying on that conception; third, from "all Buddhas and bodhisattvas" onward, clarifying the arising of practice relying on the Buddhas. Within this \[third part\] are three: first, cultivating one's own practice for the sake of others; second, transforming others' practice by means of oneself; third, from "Why is that?" onward, explaining the transformation of others to accord with oneself. In the first part there are twenty phrases: the first ten clarify what has already been accomplished, and the latter ten clarify superior cultivation. Within the former, the first five are freedom from defilement: 1. general presentation; 2. nature accomplished; 3. comportment complete; 4. nature free from turbidity; 5. comportment free from impurity. The next five accord with the Dharma: 1. guarding practice with a firm mind; 2. not destroyed by external conditions; 3. upwardly according with the sage's mind; 4. downwardly having no extraneous seeking, hence called "without dependence"; 5. tallying with principle and equal, hence "having nothing whatever." In the latter ten on superior cultivation: 1. not grasping or clinging, termed "freedom from inversion"; 2. not being bound \[by precepts\], termed "unobstructed"; 3. not seizing upon the marks of precepts, and also free from attachment to precepts (śīlavrata-parāmarśa); 4. shielding and protecting the minds of beings, termed "free from dispute," and also neither criticizing prior proscriptions nor newly establishing \[others\]; 5. having no faults that could be chosen; 6. tallying with and corresponding, hence termed "peacefully dwelling"; 7. transcending the two vehicles; 8. emotionally dedicated and thus unmoving; 9. not distracted; 10. free from anger. All are the utmost of freedom from defilement; hence it is called "brahma\[-conduct\]." From here on, regarding transforming others' practice through one's own, there are twelve phrases. The first one cites oneself as an example; from "cultivating" onward, it separately reveals what others are caused to achieve: 1. beginning cultivation; 2. practice complete; 3. faultless; 4. unattached; 5. illuminating principle; 6. free from self; 7. free from delusion; 8. free from transgressions; 9. free from shamelessness regarding transgressions; 10. resolved in holding the mind; 11. not forcefully giving rise to afflictions. The following three explain and confirm this, within which are two: first, an explanation by antithesis; later, a direct explanation. In the former, "Why is that?" raises a questioning challenge: Here the bodhisattva's practice is already complete; why does he not merely expound the Dharma to transform others and cause them to cultivate brahma-conduct, but instead cultivates it himself? Below it explains: If one does not cultivate it oneself and yet causes others to cultivate it, this is impossible. There are ten phrases, which can be understood. The Mahāyānasaṃgraha says: "If one abides in wrong practice oneself / and yet wishes to correct others' faults, / this person will never be able / to stop the errors of others." In the latter direct explanation from "Why is that?" onward, it first raises a challenge: Since if one does not cultivate it oneself one cannot teach others, how is it that one can teach others to cultivate it? In the explanation below, it first explains generally: When one acts according to one's words, free from inversion, and can expound free from inversion to instruct others, speech and action correspond; hence it says "true words and true actions." Below, it clarifies the benefits of purifying the three karmas, freeing from defilement, and destroying hindrances. Below, it separately explains cultivating oneself and teaching others in five phrases: 1. upright; 2. patient; 3. free from doubt; 4. faithful; 5. firm Dharma, which is the Dharma that guides and maintains. "Roots of goodness are dedicated in this way" concludes the dedication above. Second, from "Furthermore" onward, it clarifies dedicating to cause the attainment of all dharmas. Within it are ten phrases: 1. causing attainment of the Dharma-gate, meaning being able to realize the Dharma and refute false treatises; 2. from "completely obtaining the three times" onward, causing attainment of the ocean of Dharma—first a general designation, then from "in each and every" onward, separately revealing ten kinds of Dharma-oceans: (1) productive dharmas, which are the characteristics of establishing a thesis; (2) expedient means, which are reasons and examples that skillfully establish the thesis-dharma; (3) linguistic dharmas, which are the rules of speech according to locale; (4) designations, which apply names to meanings, establish meanings according to the capacities and inclinations of beings, and establish order in sequence; (5) written teachings forming models, as well as arranging rules of teaching; (6) ceremonies of expounding and transmitting to reveal meaning through words; (7) where expounded understanding penetrates, called "gate," and also the Dharma-gates of various tenets; (8) causing people to open understanding, called "entry"; (9) tenets and meanings distinct and clear, making understanding definite; (10) concluding the tenets, perfectly establishing meanings, and setting them up, called "abiding dharmas"; "completely obtaining the inexhaustible Dharma-treasury" generally concludes what is obtained; 3. from "attaining the fearless Dharma" onward, causing attainment of Dharma eloquence; 4. from "attaining non-retrogression" onward, causing attainment of Dharma illumination; 5. from "attaining immeasurable bodies equal to the dharmadhātu" onward, causing attainment of the dharmakāya; 6. attaining Dharma abidance; 7. attaining Dharma reality, hence called "definitive Dharma"; 8. learning many dharmas; 9. abiding in practical dharmas; 10. turning toward internal realization. "Dedicating in this way" onward concludes the achieved fruits. Third, from "Furthermore" onward, it clarifies the perfection of practice for both benefits \[of oneself and others\]. The first ten are the perfection of one's own practice, meaning seeing immeasurable Buddhas equal to the dharmadhātu, etc., which can be understood. From "He further has this thought" onward, he further causes sentient beings to be identical with himself, hence saying "no different from me." The eleven phrases equally show nondifference. Fourth, from "Furthermore" onward, it clarifies practice tallying with the dharmadhātu, also having ten phrases: First, wisdom arises relying on principle, so it is also boundless like the nature. Sentient beings adorned by the dharmadhātu has three meanings: 1. relying on this dharmadhātu, sentient beings are perfected, hence called "adorned"; 2. because sentient beings are identical with the dharmadhātu, sentient beings are made pure, hence called "adorned"; 3. because sentient beings are jointly within the conditioned arising gate of the great dharmadhātu, which subsumes the dharmadhātu, sentient beings are endowed with virtues. Fifth, from "Furthermore" onward, it clarifies seeing the Buddhas and understanding dharmas. Within it are three: first, general; second, there are ten phrases on seeing Buddhas and completing practice; third, there are ten phrases on understanding the dharmadhātu: (1) not changing according to conditions, hence unarisen; (2) not preserving its own nature; (3) non-dual; (4) not that which depends; (5) delusion cannot defile it; (6) not an object-condition, hence free from marks; (7) not a cognizing subject, hence tranquil; (8) filling all places yet not being all places, hence called "having no place"; (9) following the flow without departing, defilements manifesting without accumulating; also relinquishing defilements without departing, purity manifesting without accumulating; (10) among all stages its nature does not alter, hence called "indestructible"—illuminating and penetrating the dharmadhātu is uniformly called "understanding." Sixth, from "Furthermore" onward, causing sentient beings to become Dharma masters. Within it, he causes them to become twenty kinds of Dharma masters, causing sentient beings to become Buddhas and great bodhisattvas, acting as Dharma masters. Within the twenty phrases there are two parts each: all first state the name of the Dharma master, and later explain and reveal the meaning. They are also that which is performed, because this is dedication of the same category. It is the dedication of roots of goodness from the gift of Dharma, causing them to become Dharma masters, etc. In the Saddharmapuṇḍarīka Sūtra, "Chapter on the Dharma Master" (and so forth); in the Bodhisattvapiṭaka Sūtra, "Chapter on the Dharma Master" (and so forth). The Benevolent Kings Sūtra has thirteen kinds of Dharma masters, namely the twelve abodes and the Buddha. Furthermore, after the Buddha passes into nirvāṇa in the realms of the ten directions, one who protects, upholds, and receives the Tathāgata's true Dharma, broadly propagating and transforming without interruption, is a Dharma master. Such as Dharma Master Bianji, Dharma Master Nārāyaṇa, Dharma Master Dāmóshìlì, and so on; entirely through such persons the Buddhadharma was revived and long abided in the world, etc.; these are Dharma masters who uphold the true Dharma. As for "discerning all māra-deeds": as in the Sūtrālaṃkāra, there was a māra who falsely manifested supernormal powers, appearing in the form of an arhat to delude and confuse monks, and the foolish all took refuge. A monk of vast learning used the touchstone of Abhidharma to rub it, whereupon the counterfeit gold was exposed, and he immediately reprimanded him; other foolish people became angry at this Dharma master, but only realized the outcome later (and so forth). Seventh, from "The bodhisattva mahāsattva" onward, it clarifies practice without division or choice. "Not choosing" means not conceptualizing. Also, because all things done tally with the nature without fault, there is nothing to select out, hence called "not choosing." The ten phrases in the text on achieving dharmas are the fruition-dharmas achieved. The remaining phrases can be understood. Eighth, from "The bodhisattva mahāsattva" onward, it clarifies achieving great practice without attachment. In this are two: first, clarifying non-attachment, excluding what is not desired; second, from "only wishing" onward, clarifying what is aspired to and rejoiced in, in order to achieve great practice. In the former there are eighteen phrases: the first seventeen protect against afflictions and avoid attachment to the world; the last one protects against the two vehicles and avoids attachment to lesser fruits. Dedication with a poisonous mind is like a novice monk dedicating to become a dragon, etc. Dedication that destroys roots of goodness is dedicating to become a māra king or a powerful king who destroys the Triratna, etc.; this \[bodhisattva\] has none of those. In the second part on wishing to achieve great practice, there are nine phrases, meaning dedicating to achieve the great practice of Samantabhadra for oneself and others. Ninth, from "The bodhisattva mahāsattva with such an impartial mind" onward, it clarifies correctly desiring great practice. Within it are four: The first ten phrases clarify the mind that is able to dedicate. Second, from "causing all sentient beings" onward, forty-two gates of dedication, aspiring to achieve great practice for oneself and others. Among them, "discriminating conditioned arising and obtaining a mind born of transformation through the Dharma" means that from discriminating those dharmas, a mind of wisdom arises, hence called "born of transformation through the Dharma." All of these are the great practice of Samantabhadra. Third, clarifying freedom from defilement: first a statement, then from "Why is that?" onward, explaining the completion of freedom from defilement. Fourth, from "When dedicating in this way" onward, concluding the benefits of dedication. Tenth, from "Furthermore" onward, dedicating to cause sentient beings to obtain Dharma-voice and verbal karma: the first is general, and the remaining thirty-two sounds are specific; all are the aspects of the Buddha's perfect voice endowed with virtues, which can be understood. Eleventh, from "Furthermore" onward, within dedicating for sentient beings to obtain the dharmakāya, are three: First, ten \[phrases\] cause them to obtain the practical essence of the ten bodies. Second, from "The bodhisattva mahāsattva" onward, ten \[phrases\] cause them to obtain the practical marks of the ten bodies: 1. reflecting without obstruction, called the clear and pure body; 2. universally manifesting sentient beings of the five destinies within it, its essence free of dark hindrances, called the body free from turbidity; 3. causes rounded and fruits full, called the ultimate body; 4. pure virtues filling within, called the pure body; 5. affliction-hindrances exhausted, called the body free from dust; 6. hindrances to the knowable exhausted, called the body free from various dusts; 7. latent karmic impressions also extinguished, called the body free from defilement; 8. constant light perpetually shining, called the luminous body; 9. on each body there are marks and signs as numerous as dust particles of ten Padmagarbha \[realms\], called the delightful body; 10. form filling the dharmadhātu, color pervading the ten directions, open and unobstructed, called the unobstructed body. Third, from "With such" onward, it clarifies the superior functions of the ten bodies: first general; from "manifesting to sentient beings bodhisattva practice" onward, ten phrases separately reveal the marks of function; the final phrase concludes what is accomplished by dedication. Twelfth, from "Furthermore" onward, it clarifies the completion of boundless great practice. Within it, the body universally giving rise to practice is the condition for being able to benefit; from "those who see are not in vain" onward, it directly clarifies the benefits accomplished: 1. causing them to generate the mind \[of bodhi\]; 2. indestructible mind; 3. vast practice; 4. possessing compassion to transform beings; 5. seeing Buddhas and cultivating goodness; 6. settling beings to abide in the Dharma, obtaining the hearing-wisdom of the dharmacakra; Dharma illumination is thinking, and practicing bodhisattva practice is cultivation; 7. from "entering sentient beings" onward, eleven phrases clarify illuminating the source of dharmas, hence called "entering." Briefly citing eleven, in reality they are inexhaustible; this concludes the dedication. Thirteenth, from "Furthermore" onward, dedicating to accomplish the adornment of lands. Within it are two: first, clarifying adornment of identical essence, having two: first, identical with the dharmadhātu; second, mutually subsuming and attaining the highest true enlightenment, revealing already having become a Buddha, manifesting that it is a Buddha land. Second, from "Each and every of those lands" onward, adornment of specific marks, in which there are ten adornments: 1. jewel adornments; 2. incense; 3. flowers; 4. garlands; 5. paste incense; 6. powdered incense; 7. robes; 8. canopies; 9. banners; 10. flags. Regarding the first, jewel adornments, there are three: first, discerning the differences among adorning items; second, from "He further has this thought" onward, revealing the limits of what is adorned; third, from "This is" onward, conclusion. Within the first, among the one hundred adornments, from the initial thrones and curtains down to musical instruments, there are eighty-three external dharmas; from "having adorned the jewel-body" onward, seventeen clarify the adornment of internal dharmas, namely the three karmas and six sense organs. "Jewel-tendencies" means mental tendencies, or noble and far-reaching aspirations. The rest can be understood. Truly it is because environment and person are unobstructed, mutually adorning and displaying supremacy. The first, jewel adornments, is finished. Second, from "as with jewel adornments" onward, citing jewels as an example for the remaining nine gates, each having one hundred items, forming one thousand kinds of adornments, so that one can know by analogy; hence it says "likewise also thus." Fourteenth, from "Such a bodhisattva mahāsattva" onward, it clarifies concluding the great purpose of dedication. Within it are three: first, one phrase is for the sake of nurturing roots of goodness, meaning that by the power of this vast dedication, roots of goodness are increased, and for this reason he dedicates; second, one phrase is for the sake of adorning and purifying Buddha lands, and for this reason he dedicates; third, twenty phrases are for the sake of causing sentient beings to be pure and equal, and for this reason he dedicates. This one phrase is general, and the nineteen below are specific, in order to cause sentient beings to obtain both equal and pure virtues in complete perfection. From "The bodhisattva mahāsattva" onward, concluding equality and concluding purity can be understood. Fifteenth, from "The bodhisattva mahāsattva further has this thought" onward, it clarifies causing sentient beings to realize the Dharma and give rise to preaching. Within it are three: first, causing them to realize the Dharma, where 'attaining' means realization; what is realized is profound and vast, termed the immeasurable ocean of Dharma; second, from "in each and every" onward, giving rise to wisdom relying on realization; third, from "causing sentient beings" onward, clarifying giving rise to preaching relying on wisdom, having ten phrases: 1. causing good teaching; 2. causing retention of meaning; 3. identical fruit eloquence; 4. identical Buddha body; 5. mind of expounding the Dharma; 6. obtaining wisdom of expounding; 7. omnipresent places of expounding; 8. uninterrupted expounding; 9. causing joy in seeking; 10. causing joy in expounding. The above concludes the dedication to sentient beings and bodhi. > — English (machine translation) (machine translation) - [Previous: 8.41](https://indike.org/pramana/in.bauddha.taisho.1733.8.41) - [Next: 8.43](https://indike.org/pramana/in.bauddha.taisho.1733.8.43) - [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.8.42) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.30.33) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.8.42](https://indike.org/pramana/in.bauddha.taisho.1733.8.42) · Pramāṇa