[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) › 30.21 # 大方廣佛華嚴經疏 30.21 大方廣佛華嚴經疏 30.21 - **Language:** Classical Chinese ### [30.21](https://indike.org/pramana/in.bauddha.taisho.1735.30.21) 第二「始從此生」下明勝進究竟。而言因者，乃果中之因。於中分三：初有九門攝法廣大自在德、次有十五門相即相入重重德、後有十門明微細容持甚深德。初中分六：初三願成智，前一實智；後二方便智，初是照行方便、後一照方便之方便。二有二願成利益不空三業。三有一願廣大三業。廣大眾生者，具大心故。四一願成清淨三業。五一願諸根三業。別有十四根，皆以勝用增上光顯義故，立以根名。初聰利等三根，約眼等六，兼五受根，聰利者，領覽敏疾故。調順者，內無剛強故。自在者，外境不牽故。餘約信等五根，初一信根，信心無盡故，亦兼命根。次一進。次一念，唯念佛平等故。次一定及精進，以不退轉是定義故。餘七皆慧。金剛界根者，義兼定慧，金剛三昧即是定故，金剛正智即是慧故。界即是性，智了心性名上定故。亦即未知當知根，現觀位中得不壞故。金剛焰者，焰通事理及能所故，即已知根已成智。故〈離世間品〉云「如金剛根，證知一切諸法性故。」即此界根。又云「金剛光焰根，普照一切佛境界故。」佛境有二：一所觀境，通於事理。二分齊境，即能觀智亦得稱境。次三調化、後二果圓惑淨，即具知根也。六一願神力三業，文雖缺語，義亦兼具。 > Second, from "Beginning from this birth" below, clarifies the culmination of superior progress. When it speaks of "cause," it is the cause within the fruit. Within this there are three parts: first, nine gates on the virtue of vast sovereignty in subsuming dharmas; next, fifteen gates on the multi-layered virtues of mutual identity and mutual penetration; thereafter, ten gates clarifying the profound virtue of subtle accommodation. The first part divides into six: the first three vows vow to accomplish wisdom—the former one being real wisdom, and the latter two being expedient wisdom, where the first is the expedient that illumines practice, and the latter one is the expedient that illumines expedients. Second, two vows accomplish the three karmas that are never in vain in benefiting. Third, one vow concerns vast three karmas. "Vast sentient beings" refers to possessing the great mind. Fourth, one vow accomplishes purified three karmas. Fifth, one vow concerns the faculties and three karmas. Specifically there are fourteen faculties, all established with the name "faculty" due to the meaning of superior function, predominance, and radiant manifestation. The first three faculties—sharpness and so forth—refer to the six \[faculties\] such as the eye, combined with the five faculties of sensation. "Sharpness" means swiftness in apprehending and surveying. "Tractable" means that internally there is no stubbornness. "Sovereign" means not being drawn away by external objects. The remainder refer to the five faculties of faith and so forth: the first is the faculty of faith, because faith is inexhaustible; it also combines the life-faculty. The next is vigor. The next is mindfulness, being solely mindful of the equality of the Buddha. The next is concentration and vigor, because non-retrogression is the definition of concentration. The remaining seven are all wisdom. The "adamantine-realm faculty" combines both concentration and wisdom in meaning, for the adamantine samādhi is concentration, and adamantine correct wisdom is wisdom. "Realm" is nature; because wisdom understands the mind-nature, it is called supreme concentration. It is also the faculty of knowing what is not yet known (anājñātam-ājñāsyāmīndriya), because it is attained without deterioration in the stage of clear observation (abhisamaya). "Adamantine flame" refers to the flame pervading phenomena and noumenon as well as subject and object; it is the faculty of knowing (ājñendriya), having already accomplished wisdom. Thus the "Chapter on Transcending the World" says: "Like the adamantine faculty, because it realizes and knows the nature of all dharmas"—this is this realm-faculty. It also says: "The adamantine radiant flame faculty universally illumines all buddha-realms." The buddha-realm is twofold: first, the observed realm, pervading phenomena and noumenon; second, the delimited realm, meaning that the observing wisdom may also be termed a realm. The next three concern taming and transforming; the latter two are the fulfillment of fruit and purification of defilements, which is the faculty of one who has fully known (ājñātāvīndriya). Sixth, one vow concerns the three karmas of spiritual power; although the text lacks speech, in meaning it also fully possesses it. > — English (machine translation) (machine translation) - [Previous: 30.20](https://indike.org/pramana/in.bauddha.taisho.1735.30.20) - [Next: 30.22](https://indike.org/pramana/in.bauddha.taisho.1735.30.22) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.1735.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.30.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.30.21](https://indike.org/pramana/in.bauddha.taisho.1735.30.21) · Pramāṇa