[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) › 9.11 # 華嚴經探玄記 9.11 華嚴經探玄記 9.11 - **Language:** Classical Chinese ### [9.11](https://indike.org/pramana/in.bauddha.taisho.1733.9.11) 第二釋加所為中二十句文，依二利分：初十共他自利、後十共自利他。以二利行相融相攝，同在地中本後二智之處具足，今以寄顯文義差別，故分二別。前中論主作四門解釋：一總釋顯本、二依本開末、三明會末歸本、四顯本末無礙。初中，總論地法緣起，有六義：一一切菩薩是信行地者，舉所被機，謂地前菩薩未證真如，但依信心而起行故。無著《般若經論》中亦同此名。問：若唯地前是所為者，何故下文解脫月歎眾請中云「此眾有五種阿含淨、四種證淨」？又下大眾請中為十力淨心，論釋云「未入地者令得淨心，已入地者令得十力。」又約下文轉生時益亦通外凡。據此等文，即通外凡及地上，何局內凡迴向等位？答：有二釋。一理實是通，誠如所說。但今論主就於教力益強處釋。何者？謂地上菩薩設不得教亦能自進，假教義微。外凡之人設令蒙教，未能依教即令入地，教益亦弱。唯信行地得教便進故、異外凡闕教不進故、異地上假教義強故，偏就釋。無著論云「此位菩薩欲入初地，先求教授教誡。」是此義也。二如初地加行位既名信行地，即諸地之前俱加行位皆名信行，以《攝論》中意言無分別觀通四位，故知地上亦有也。如外凡遠位亦通收彼，然據親入內位現證，故約此辨也。二不思議佛法名出世間道品者，此是所得之法。然有二釋：一約因，謂十地法體是出世間無流之法，心言路絕名不思議，通生佛果故名為道。下云大聖道者，是彼因故。十位品類差別名品。又道是智品，是檀等行眷屬也。二約果，謂佛果所得之法故名佛法。非下位圖度名不思議，令地上菩薩分證此法名出世道品。地智所遊曰道，分證未圓名品。三明者，見智。得證者，《般若經》名悉知悉見，《楞伽》中聖智、聖見、聖慧眼，及餘論眼智明覺等，皆此類。創矚名見，委照名智。智照非比故名為得，冥神契合故復名證。初二觀解、後二行契，各初始後終可知。四欲宣者，論云「說者於中分別者，於此能所證得法中以言分折十位差別，明地行優劣、巧慧等異故也。」五入者信樂。得證者，謂地前信樂遠有入義，地上得證現成交入。通論入義，必從彼至此，故具始終也。亦信始樂終，得始證終。六智慧地者，謂十地智。如本分中說者，謂此證理聖智，有生成住持佛果等用名地。始從歡喜、終至法雲，本分中顯可知。此上六義融合無礙，通教及義、通證及比、通境及智、通人及法、通因及果，混通無礙總為一團，名十地法。若展之於後，種種差別皆悉於此總句中出，是故名此為根本入。上來總釋顯本竟。 > Second, the twenty phrases in the section explaining the purpose of the empowerment are divided according to the two benefits: the first ten pertain to the benefit of oneself shared with others, and the latter ten pertain to the benefit of others shared with oneself. Because the aspects of the practices of the two benefits mutually interpenetrate and subsume each other, and both are completely present in the location of the fundamental and subsequently acquired wisdoms within the bhūmis, here, in order to lodge and reveal the differences in the meaning of the text, they are divided into two distinct \[parts\]. In the former \[part\], the treatise master provides an explanation in four gates: 1. generally explaining to reveal the root; 2. unfolding the branches based on the root; 3. clarifying the integration of the branches back into the root; and 4. revealing the non-obstruction between root and branches. In the first \[gate\], the general discussion of the dependent origination of the teachings of the bhūmis contains six meanings: First, that 'all bodhisattvas are in the stage of practicing through faith' brings up the capacities addressed, meaning that bodhisattvas prior to the bhūmis have not yet realized true thusness and only initiate practices based on faithful mind. In Asaṅga's \*Commentary on the Prajñāpāramitā Sūtra\*, the same designation is also used. Question: If only those prior to the bhūmis are the ones intended, why does the subsequent text in Liberation Moon's praise of the assembly's request state: 'This assembly has five kinds of purity of āgama and four kinds of purity of realization'? Furthermore, below in the great assembly's request for purifying the mind with the ten powers, the treatise explanation states: 'To cause those who have not entered the bhūmis to attain a pure mind, and those who have already entered the bhūmis to attain the ten powers.' Furthermore, according to the subsequent text, the benefit at the time of successive rebirths also extends to external worldlings. According to these passages, it extends to external worldlings as well as those above the bhūmis; why confine it to internal worldlings in the stage of dedication of merit and so forth? Answer: There are two explanations. First, in terms of the underlying reality, it does indeed extend \[to them\], just as you have stated. However, here the treatise master explains from the perspective of where the benefit of the teaching's power is strongest. How so? Bodhisattvas above the bhūmis, even without receiving the teaching, can advance on their own, so their reliance on the teaching is slight. If persons who are external worldlings receive the teaching, they are not yet able to enter the bhūmis directly relying on the teaching, so the benefit of the teaching is also weak. Only those in the stage of practicing through faith advance upon receiving the teaching; being distinct from external worldlings who lack the teaching and do not advance, and distinct from those above the bhūmis whose reliance on the teaching is slight, he explains with particular reference to them. Asaṅga's treatise states: 'Bodhisattvas in this stage, desiring to enter the first bhūmi, first seek instructions and admonitions.' This is the meaning. Second, just as the stage of preparatory application for the first bhūmi is called the stage of practicing through faith, so too the stages of preparatory application prior to all the bhūmis are called practicing through faith; because in the \*Mahāyānasaṃgraha\*, the non-conceptual contemplation of mental speech extends through all four stages, we know that it is also present above the bhūmis. Just as it also broadly includes those in the distant stage of external worldlings, yet it is distinguished in terms of those who intimately enter the internal stages and presently realize it. Second, 'the inconceivable buddhadharmas are called the factors of the supramundane path': this is the teaching that is attained. There are two explanations: 1. In terms of cause: the essence of the teachings of the ten bhūmis is the supramundane, outflow-free teaching; the path of mind and speech being cut off is called 'inconceivable'; because it leads to and generates the fruit of buddhahood, it is called 'path'—what is below called the 'path of the great sage' is its cause; the differences among the categories of the ten stages are called 'factors' (bodhipakṣa/items). Furthermore, the path is the category of wisdom, and the factors are the retinue of practices such as dāna and the rest. 2. In terms of fruit: because it is the teaching attained in the fruit of buddhahood, it is called 'buddhadharmas.' Not being fathomable by the lower stages is called 'inconceivable'; causing the bodhisattvas above the bhūmis to partially realize this teaching is called 'factors of the supramundane path.' That in which the wisdom of the bhūmis wanders is called 'path'; partially realizing it without being yet complete is called 'factors.' Third, 'understanding' refers to seeing and wisdom. 'Attaining realization': the \*Prajñā Sūtra\* calls it 'knowing all and seeing all'; in the \*Laṅkā\[vatāra\]\* there are noble wisdom, noble seeing, and noble wisdom-eye; and in other treatises there are eye, wisdom, understanding, awakening, and so forth—all are of this category. Initial viewing is called seeing; thorough illumination is called wisdom. Because the illumination of wisdom is not inference, it is called attaining; because of the mystical union and merging of the spirit, it is also called realization. The first two are contemplative understanding, and the latter two are practical realization; each has an initial beginning and a final culmination, as is understood. Fourth, 'desiring to proclaim': the treatise states, 'proclaiming means to differentiate within it,' which means that within this teaching that can realize and is realized, using words to analyze the distinctions among the ten stages reveals the superiority and inferiority, skillful wisdom, and other differences of the practices on the bhūmis. Fifth, 'entering' refers to faith and aspiration. 'Attaining realization' means that those prior to the bhūmis having faith and aspiration distantly possess the sense of entering, while those above the bhūmis attaining realization presently intersect and enter. Speaking generally of the sense of entering, it must proceed from the former to the latter, and thus it possesses beginning and end. Faith is the beginning and aspiration is the end; attaining is the beginning and realization is the end. Sixth, 'the bhūmi of wisdom': this refers to the wisdom of the ten bhūmis. 'As explained in its fundamental division': this means that this noble wisdom that realizes principle possesses functions such as generating, completing, abiding, and sustaining the fruit of buddhahood, and is thus called 'bhūmi.' Beginning from Joyous and ending at Cloud of Dharma, it is revealed in the fundamental division, as is understood. These six meanings above merge without obstruction, extending through teaching and meaning, through realization and inference, through object and wisdom, through person and dharma, and through cause and fruit; blending without obstruction, they form a single whole, which is called the teaching of the ten bhūmis. If unfolded subsequently, the various distinctions all emerge from this overarching phrase; for this reason, this is called the 'root entry.' The general explanation revealing the root above is concluded. > — English (machine translation) (machine translation) - [Previous: 9.10](https://indike.org/pramana/in.bauddha.taisho.1733.9.10) - [Next: 9.12](https://indike.org/pramana/in.bauddha.taisho.1733.9.12) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1733.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.9.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.9.11](https://indike.org/pramana/in.bauddha.taisho.1733.9.11) · Pramāṇa