[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) › 26.13 # 大方廣佛華嚴經疏 26.13 大方廣佛華嚴經疏 26.13 - **Language:** Classical Chinese ### [26.13](https://indike.org/pramana/in.bauddha.taisho.1735.26.13) 第二顯義相者，先別、後通。別中，前七隨事行、後三稱理行。前中，初一悲智不住明行本；次四明行相，於中一者起行心堅、二約佛辨廣、三約法顯遍、四約德顯多。下二行成，一智行成、二悲行成。後三中，一正與理合顯體深廣、二明依體起無方大用、三顯體用無礙圓明自在。二通論，一一中皆有三種迴向，謂以善根迴向眾生、菩提、實際。此三各有二義，故成迴向。一以菩薩善根必由眾生而成，是眾生之分，故還向彼。由餘二成，餘二流故。菩提分故、稱實除故，法爾向彼。二凡是菩薩必為度生，不爾同二乘故。必求無上菩提，是家法故，不爾同凡小故。必證實際，背無明故、照二空故。所以要須三者，義乃無邊，略申十意，謂依三法故、滅三道故、淨三聚戒、顯三佛性、成三寶、會三身、具三德、得三菩提、證三涅槃、安住三種祕密藏故。一依三法者，謂真性觀照及與資成，即《起信論》體相用也，實際依體、菩提依相、眾生依用。二滅三道者，見苦實際方能滅苦，照煩惱空即得菩提，迴結縛業為利生業。三淨三聚者，謂向實際故律儀離過，向菩提故廣攝眾善，向眾生者即是攝生也。四顯三佛性者，實際正因，菩提了因，向眾生者即是緣因。五成三寶者，實際成法，菩提成佛，向彼眾生成同體僧。六會三身者，謂法、報、化。七具三德，謂斷、智、恩。八得三菩提，謂實相菩提、實智菩提、方便菩提，菩提樹下示成佛故。九證三涅槃者，謂性淨涅槃、圓淨涅槃、方便淨涅槃，謂薪盡火滅。若依《地論》唯有上二者，則真極之成寧殊示滅，菩提亦爾。上四皆如次配迴向實際、菩提、眾生，可以意得。十安住三種祕密藏者，由向實際則住法身，佛以法為身清淨如虛空故。由向菩提能成般若，菩提朗鑒居極照故。由向眾生能成解脫，自既無累令他解脫。隨機應現，亦無礙解脫也。以斯十義，立三迴向。若立三種菩提之心，亦依此十。又此十內，舉一為首，展轉相由。又此三者，成二行故，向實自利、向生利他，菩提通二。又向實護煩惱、向生護小乘，菩提通二護。又為成悲智，智照理事，故有三也。又隨舉悲智，亦具此三。悲中三者，令彼眾生知其實際，同證菩提故。智中三者，照生相盡，即同實際，證菩提故。又此三者其必相資，一即具三方成其一。一為證實際故迴向眾生，以化眾生成其自利，斷障證實故。亦向菩提速證菩提，具一切智斷於二障方窮實故。二為救眾生故迴向實際速證實際，於惑自在方能化故。故《淨名》云「若自有縛，能解彼縛無有是處。」亦向菩提速證菩提方能廣利故。《地經》云「欲度眾生，不離無障礙解脫智。」三為得菩提故迴向眾生，不化眾生不證果故亦向實際。不證實際豈得菩提？故此三事相資成立。非唯三事自互相資，隨一一事具攝法界德用，即入無礙，方名真實迴向三事。 > Second, regarding the revelation of the doctrinal characteristics: first specific, then general. Within the specific, the first seven are practices that follow phenomena, and the last three are practices that accord with noumenon. Within the first \[group\], the first one demonstrates the root of practice through compassion and wisdom being non-abiding; the next four demonstrate the marks of practice, within which (1) the mind giving rise to practice is firm, (2) breadth is distinguished in reference to the Buddhas, (3) pervasiveness is revealed in reference to dharmas, and (4) multiplicity is revealed in reference to virtues. The next two are the completion of practice: (1) completion of the practice of wisdom, (2) completion of the practice of compassion. Within the last three: (1) directly harmonizing with noumenon reveals the depth and breadth of the essence; (2) relying on the essence to give rise to boundless great function; (3) revealing the unobstructed, perfect, clear sovereignty of essence and function. Second, to discuss them generally: within each and every one there are three kinds of pariṇāmanā, namely dedicating roots of goodness toward sentient beings, toward bodhi, and toward the actual limit (bhūtakoṭi). These three each have two meanings, thus constituting pariṇāmanā: (1) Because a bodhisattva's roots of goodness are necessarily accomplished through sentient beings and belong to the share of sentient beings, they are directed back toward them. They are accomplished through the other two, being the outflow of the other two. Because they belong to the share of bodhi and eliminate \[obscurations\] in accordance with reality, they naturally are directed toward them. (2) Whenever one is a bodhisattva, one must deliver sentient beings; otherwise, one would be identical to the two vehicles. One must seek unsurpassed bodhi, as this is the family custom; otherwise, one would be identical to ordinary beings and the small \[vehicle\]. One must realize the actual limit, because one turns away from ignorance and illuminates the two kinds of emptiness. As to why three are necessarily required, the meanings are indeed boundless; ten senses are briefly set forth: namely, relying on the three dharmas, eradicating the three paths, purifying the three clusters of precepts, revealing the three Buddha-natures, accomplishing the Triratna, joining the three bodies, possessing the three virtues, attaining the three bodhis, realizing the three nirvāṇas, and abiding peacefully in the three kinds of secret treasuries. (1) Relying on the three dharmas: true nature, contemplative illumination, and supporting aid; these are the essence, mark, and function of the Awakening of Faith: the actual limit relies on essence, bodhi relies on marks, and sentient beings rely on function. (2) Eradicating the three paths: only by seeing the actual limit of suffering can one eradicate suffering; illuminating the emptiness of afflictions, one immediately attains bodhi; one turns fettering karma into karma that benefits beings. (3) Purifying the three clusters \[of precepts\]: through directing toward the actual limit, moral discipline is free from faults; through directing toward bodhi, one broadly gathers all good \[dharmas\]; directing toward sentient beings is the gathering of sentient beings. (4) Revealing the three Buddha-natures: the actual limit is the primary cause, bodhi is the revealing cause, and directing toward sentient beings is the contributing cause. (5) Accomplishing the Triratna: the actual limit accomplishes the Dharma, bodhi accomplishes the Buddha, and directing toward those sentient beings accomplishes the Saṅgha of identical essence. (6) Joining the three bodies: the dharmakāya, sambhogakāya, and nirmāṇakāya. (7) Possessing the three virtues: severance, wisdom, and benevolence. (8) Attaining the three bodhis: reality bodhi, real wisdom bodhi, and expedient bodhi, because of demonstrating the attainment of Buddhahood beneath the bodhi tree. (9) Realizing the three nirvāṇas: naturally pure nirvāṇa, completely pure nirvāṇa, and expediently pure nirvāṇa—meaning the fuel is exhausted and the fire extinguished. If relying on the Daśabhūmika-śāstra, there are only the former two, for how could the realization of the ultimate truth differ from the demonstrated extinction? Bodhi is also like this. The above four correspond respectively to dedication toward the actual limit, bodhi, and sentient beings, which may be understood by intention. (10) Abiding peacefully in the three kinds of secret treasuries: by directing toward the actual limit, one abides in the dharmakāya, for the Buddha takes the Dharma as his body, pure as space; by directing toward bodhi, one can accomplish prajñā, for bodhi's luminous mirror resides in ultimate illumination; by directing toward sentient beings, one can accomplish liberation, for being oneself free from entanglement, one causes others to be liberated. Manifesting in response to capacities, it is also unobstructed liberation. Through these ten senses, the three pariṇāmanās are established. If establishing the three kinds of bodhicitta, they also rely on these ten. Moreover, within these ten, taking one as primary, they are causally interdependent in turn. Furthermore, these three accomplish two practices: directing toward reality is self-benefit, directing toward sentient beings is benefiting others, and bodhi extends to both. Furthermore, directing toward reality protects against afflictions, directing toward sentient beings protects against the Small Vehicle, and bodhi extends to both protections. Furthermore, to accomplish compassion and wisdom, wisdom illuminates both noumenon and phenomena; hence there are three. Also, whichever one of compassion and wisdom is raised, it also possesses these three. The three within compassion: causing those sentient beings to know their actual limit, and together realize bodhi. The three within wisdom: illuminating the marks of beings as exhausted, which is identical with the actual limit, realizing bodhi. Furthermore, these three must assist one another; one possesses the three before that single one is accomplished: (1) To realize the actual limit, one dedicates toward sentient beings, because transforming sentient beings accomplishes one's self-benefit, severing obstacles to realize reality; one also dedicates toward bodhi to swiftly realize bodhi, because having all-knowledge and severing the two obstacles exhausts reality. (2) To rescue sentient beings, one dedicates toward the actual limit to swiftly realize the actual limit, because only when sovereign over delusions can one transform \[others\]; hence the Vimalakīrti says: "If one is oneself bound, to be able to untie the bonds of others is impossible." One also dedicates toward bodhi to swiftly realize bodhi, because only then can one broadly benefit \[others\]; the Daśabhūmika Sūtra says: "Wishing to deliver sentient beings, one does not depart from unobstructed liberating wisdom." (3) To attain bodhi, one dedicates toward sentient beings, because without transforming sentient beings one does not realize the fruit; one also dedicates toward the actual limit, for without realizing the actual limit how could one attain bodhi? Thus these three matters mutually assist and establish one another. Not only do the three matters mutually assist each other, but each single matter fully gathers the virtues and functions of the dharmadhātu, entering into non-obstruction; only then is it named the true dedication toward the three matters. > — English (machine translation) (machine translation) - [Previous: 26.12](https://indike.org/pramana/in.bauddha.taisho.1735.26.12) - [Next: 26.14](https://indike.org/pramana/in.bauddha.taisho.1735.26.14) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.1735.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.26.13) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.7.39) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.26.13](https://indike.org/pramana/in.bauddha.taisho.1735.26.13) · Pramāṇa