[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) › 19.47 # 大方廣佛華嚴經疏 19.47 大方廣佛華嚴經疏 19.47 - **Language:** Classical Chinese ### [19.47](https://indike.org/pramana/in.bauddha.taisho.1735.19.47) 第四「發是心已」下就法略示分。前喻顯大心因廣，此明攝德深勝，亦是讚勝勸學。文中有二：一發是心已者，牒前諸喻所校量心；二「能知」下明此大心所攝功德。於中有五：一解行圓滿、二妙果當成、三與佛平等、四能作佛事、五大智現前。初中三：一總舉所知。現佛正覺但云智慧，過佛示滅故加涅槃，當佛在因云善根也。過現已從緣，應可得云知；未來未有，但可云信，亦信一切皆當佛也。二「彼諸」下攝以修證。有為能得、無為能知能證，使智身成就法身等佛。古德判此一段為攝位修成，謂於諸佛功德智慧能信是十信，信成就故、後攝初故。能受是十住，能修是十行，能知是十向，得證是十地。謂本智證後智，得能成就，是結因究竟，能與佛等是果滿。平等謂與諸佛能證所證平等無二故。初心即攝諸位，乃至佛果亦是一理。三徵釋所以。何以初心即滿因位？釋意云：以等真性所為無齊限故。有十一句，初總、餘別。文並同前初喻中辨。第二「以發心故」下妙果當成，分二：初標因得果、二徵釋所由。今初，得於八事：一解契佛心故為憶念；二入正定聚故當得菩提；三真器已成故佛授妙法，妙法者即如來知見也；四知心性故與佛平等；五圓修助道六度四攝；六力等未證亦定無疑，故云成就；七十八不共修習莊嚴；八得四無礙辨名說法智慧。上七皆言三世明其豎該，今云法界辨其橫攝，前後影略。 > Fourth, from "Having generated this mind" downward, is the section on briefly pointing out with respect to phenomena. The preceding simile revealed the vastness of the cause of the great mind; this clarifies the profound superiority of the virtues it subsumes, which is also praising its excellence to encourage study. In the text, there are two: 1. "Having generated this mind" repeats the mind evaluated in the preceding similes; 2. from "can know" downward explains the merits subsumed by this great mind. Within this, there are five: 1. fulfillment of understanding and practice; 2. the wondrous fruit will be accomplished; 3. being equal to the Buddhas; 4. able to perform Buddha-deeds; 5. great wisdom becomes manifest. In the first, there are three: 1. generally presenting what is known. For present Buddhas, their sambodhi is simply referred to as "wisdom"; for past Buddhas, manifesting extinction, "nirvāṇa" is added; for future Buddhas in their causal stage, it refers to "roots of goodness". What is past and present has already followed conditions and may be said to be "known"; what is future has not yet existed and can only be said to be "believed", also believing that all will become Buddhas. 2. From "all those" downward, subsuming them through cultivation and realization. The conditioned can be attained; the unconditioned can be known and realized, causing the wisdom-body to be accomplished and the dharmakāya to equal the Buddhas. Ancient masters classified this passage as subsuming the stations in cultivating completion: to be able to believe in the virtues and wisdom of all Buddhas is the ten faiths, because faith is accomplished and because the later subsumes the initial; to be able to receive is the ten abodes; to be able to cultivate is the ten practices; to be able to know is the ten dedications; to attain realization is the ten stages. This means the fundamental wisdom realizes the subsequent wisdom, attaining the ability to accomplish—this concludes the culmination of the cause; being able to equal the Buddhas is the fulfillment of the fruit. Equanimity means being equal and non-dual with all Buddhas in the realized and the realization. The initial mind immediately subsumes all stations, up to the Buddha fruit—this is also a single principle. 3. Questioning and explaining the reason. Why does the initial mind immediately fulfill the causal stations? The explanatory meaning says: because, being equal to the true nature, what it undertakes is without limit. There are eleven clauses: the first is general, the rest are specific. The text is entirely the same as distinguished in the first simile above. Second, from "Because of generating the mind" downward, the wondrous fruit will be accomplished, which is divided into two: first, indicating the cause to attain the fruit; second, questioning and explaining the cause. Now in the first, eight matters are attained: 1. understanding accords with the Buddha's mind, hence one is recollected; 2. entering the group of correct determination, hence one will attain bodhi; 3. the true vessel is already formed, hence the Buddha confers the wondrous Dharma—the wondrous Dharma being the knowledge and vision of the Tathāgata; 4. knowing the nature of the mind, hence being equal to the Buddhas; 5. fully cultivating the auxiliary paths of the six pāramitās and four means of embracing; 6. although powers and so forth are not yet realized, they are definitely beyond doubt, hence termed "accomplished"; 7. cultivating and adorning the eighteen unshared dharmas; 8. attaining the fourfold unobstructed eloquence, termed the wisdom of preaching the Dharma. The seven above all speak of the three periods of time to show their vertical encompassment; now it says "the dharmadhātu" to distinguish its horizontal inclusion, the earlier and later reflecting each other. > — English (machine translation) (machine translation) - [Previous: 19.46](https://indike.org/pramana/in.bauddha.taisho.1735.19.46) - [Next: 19.48](https://indike.org/pramana/in.bauddha.taisho.1735.19.48) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1735.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.19.47) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.19.47](https://indike.org/pramana/in.bauddha.taisho.1735.19.47) · Pramāṇa