[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 18.10 # 大方廣佛華嚴經疏 18.10 大方廣佛華嚴經疏 18.10 - **Language:** Classical Chinese ### [18.10](https://indike.org/pramana/in.bauddha.taisho.1735.18.10) 第五具足方便住者，自分十心亦是方便也，勝進十心亦具足也。今自分中，即第二住發起此心，今以所修善根正向所為，例前解釋，文並可見。今別為一勢，謂初是總句，救苦護善故。云何護善？一授與樂因，如經饒益故；二令得樂果，謂安樂故；三哀愍妄樂，不令著故；四云何救苦？度一切苦得解脫故。何者是苦？苦有二種：一三災八難、二二種生死。云何能離？一教生淨信；二由淨信故授以三學，令諸根煩惱皆得調伏。云何得樂？謂咸證涅槃究竟滅苦是真常樂。初句九字流至於此。後勝進中，前六義含深廣、後四唯顯甚深。云何廣耶？一無涯畔、二無分限、三離算數、四言思莫儔、五色類非一、六非稱量盡。所言深者無邊，謂非有非無、非斷非常故。無量者，常一剎那，無長短故。無數者，非一非異，不墮數故。不思議者，即妄即真，言語道斷、心行處滅故。無量色者，頓現身器故。不可量者，出二量故。後四中，七為總句，人法空故。此云何空？八約能成，非是自他共所作故。九約所成，內外推尋無所有故。十無自性，釋成上義無性故空。無性故誰能作？無性故無所有，非斷無也。又七八九是三脫門。三徵釋。意云雙明深廣、性相交徹則轉復增勝；形奪兩亡皆無染著成般若故。 > Fifth is the Abode of Complete Expedients: the ten minds of the self-division are also expedients, and the ten minds of the superior progression are also complete. Now in the self-division, this mind is generated in the second abode; now, with the cultivated roots of goodness directed toward what is aimed at, it can be interpreted following the previous pattern, and the text is visible. Now we take it as a distinct structure: the first is a general clause, because of rescuing from suffering and protecting the wholesome. How does one protect the wholesome? First, by bestowing the cause of pleasure, as the sūtra says, 'benefiting'; second, by causing them to obtain the fruit of pleasure, meaning 'peace and bliss'; third, by pitying false pleasure and preventing them from clinging to it. Fourth, how does one rescue from suffering? By crossing over all suffering so that they attain liberation. What is suffering? Suffering is of two kinds: first, the three disasters and eight difficulties; second, the two kinds of saṃsāra. How can one be freed? First, by teaching them to give birth to pure faith; second, due to pure faith, bestowing upon them the three trainings, causing all faculties and afflictions to be subdued. How do they attain bliss? That is, all realizing nirvāṇa and ultimately extinguishing suffering is true and permanent bliss. The nine characters of the first phrase flow down to this. In the subsequent superior progression, the first six meanings contain the profound and the vast, while the last four exclusively reveal the extremely profound. How are they vast? First, without boundaries; second, without limits; third, beyond calculation; fourth, peerless to speech and thought; fifth, diverse in forms and kinds; sixth, inexhaustible by measurement. What is called profound: 'boundless' means neither existent nor non-existent, neither cut off nor permanent. 'Immeasurable' means constantly a single kṣaṇa, without length or shortness. 'Innumerable' means neither one nor different, not falling into enumeration. 'Inconceivable' means the false is itself the true, the path of speech is cut off, and the place of mental activity is extinguished. 'Immeasurable form' means suddenly manifesting bodies and vessels. 'Unmeasurable' means transcending the two measures. Among the last four, the seventh is the general clause, because persons and dharmas are empty. How are they empty? The eighth is in terms of that which accomplishes: not being made by self, other, or both. The ninth is in terms of what is accomplished: seeking internally and externally, there is nothing existent. Tenth, 'without intrinsic nature' explains and completes the above meanings: because of having no nature, they are empty. Because of having no nature, who could make them? Because of having no nature, they are non-existent, yet not an annihilatory non-existence. Moreover, the seventh, eighth, and ninth are the three gates of liberation. Third, the inquiry and explanation: the meaning is that simultaneously clarifying the profound and the vast, with nature and marks interpenetrating, makes it ever more superior; when comparison and deprivation are both eliminated, there is no defilement or attachment, accomplishing prajñā. > — English (machine translation) (machine translation) - [Previous: 18.9](https://indike.org/pramana/in.bauddha.taisho.1735.18.9) - [Next: 18.11](https://indike.org/pramana/in.bauddha.taisho.1735.18.11) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1735.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.18.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.18.10](https://indike.org/pramana/in.bauddha.taisho.1735.18.10) · Pramāṇa