[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) › 30.31 # 大方廣佛華嚴經疏 30.31 大方廣佛華嚴經疏 30.31 - **Language:** Classical Chinese ### [30.31](https://indike.org/pramana/in.bauddha.taisho.1735.30.31) 第二攝將迴向。文小異前諸段，通下總有二十一門。若通，將上十句法施善根共成諸段，理無間然。今且分三：初九門別對十一句善根以明迴向，即自分迴向；次四門通顯迴向之意；三有八門更以異門別明迴向，即勝進迴向。今初，即為九段：第一願聞法見佛修二利行，對前二句。於中二：初一願總明、餘皆別顯。今初，初句牒前起後，「願得」已下正顯願辭。一切境者，文局初段，義總該於二十一段。迴向皆一切境，此一切境廣大如法界，理事事事皆無障礙，如此之境皆得增長成就。後別顯中二：初願聞法受持，即成上文廣行法施之義；二願念佛修行，成上饒益無休。於中亦二：初正明念佛之行、次「又願」下迴念佛善成二利行。於中亦二：先總為一切，遍於時處修菩薩行；後「一切諸佛下」別明修行。梵行為萬行之本，故偏明之。於中三：初總舉所願、二「所謂」下列所修之行、三「佛子」下通難釋成。二中有二十梵行，與《智論》所列十戒多同，所謂不缺、不破、不穿、不雜、隨道、無著、智所讚、自在、隨定、具足，通用性戒而為根本。今開為二十一，不破在初者，謂持四重十重，若犯此者猶破器無用故。二不缺者，謂持僧殘，殘如器缺猶可修補。三持方便，若念破戒事、染心共語、聞環釧聲皆名為雜。四持波逸提，如白珪之玷雖則可磨，亦不為也。五定心相應，乃至吉羅亦不誤失。六緣不能壞。上三皆不穿戒，穿如漏器，不堪受道。前六皆律儀。七即智所讚，謂事理無違，契聖心故。八不依名利果報、九不得能持所持，由有此二，雖秉御自他，於世間中得自在也。次三皆隨道戒。十揀小道、十一顯是佛行、十二兼能通達非道故云無礙，皆隨中道也。十三無著，即見真成聖。次四即具足戒，謂觀中道具事理故：一事理無違、二順理而行則常不滅、三心能詣理、四對餘超勝。「無動」已下皆隨定戒，謂隨首楞嚴定、不起滅定現諸威儀，雖示十法界像，無戒不行。而寂然不動，順境不能亂、違境而無恚。又安住無比即住大慈悲，無動無亂即捨心常現，無恚即喜，是四等心亦名梵行。 > Second is undertaking the dedicating \[of merit\]. The text is slightly different from the previous sections, having in total twenty-one gates running downward. If taken comprehensively, taking the above ten phrases of the kuśala-mūla of dharma-dāna together to form the various sections, the principle holds without interruption. Now, it is divided provisionally into three parts: first, nine gates specifically match the eleven phrases of kuśala-mūla to clarify the dedication, which is the dedication of one's own level; next, four gates generally reveal the intention of the dedication; third, there are eight gates that further clarify dedication with different gates, which is the dedication of superior advancement. Now, as for the first, there are nine sections. The first is the vow to hear the Dharma, see the Buddha, and cultivate practices beneficial to both self and others, which corresponds to the first two phrases. Within this, there are two parts: first, a single vow generally clarifies it; the remainder specifically reveal it. Now, as for the first: the first phrase takes up what preceded and introduces what follows; from "vowing to obtain" downward directly reveals the wording of the vow. As for "all spheres," the text is restricted to the first section, but the meaning comprehensively covers all twenty-one sections. Dedications are all toward all spheres; these all spheres are as vast as the dharmadhātu, with noumenon and phenomena and phenomena and phenomena being unobstructed—spheres such as these are all increased and accomplished. Later, within specifically revealing, there are two parts: first, the vow to hear the Dharma and uphold it, which accomplishes the above meaning of extensively practicing dharma-dāna; second, the vow to be mindful of the Buddha and cultivate practice, which accomplishes the above tireless benefiting \[of beings\]. Within this there are also two parts: first, directly clarifying the practice of mindfulness of the Buddha; next, from "also vowing" downward, dedicating the goodness of mindfulness of the Buddha to accomplish practices beneficial to both self and others. Within this there are also two parts: first, generally cultivating the bodhisattva practice everywhere across times and places on behalf of all; later, from "all Buddhas" downward, specifically clarifying the cultivation of practice. Pure conduct (brahmacarya) is the root of the myriad practices, hence it is specifically clarified. Within this there are three parts: first, generally presenting what is vowed; second, from "namely" downward, listing the practices cultivated; third, from "O Sons of the Buddha" downward, answering objections to explain and accomplish it. In the second, there are twenty pure conducts, largely identical to the ten precepts listed in the Da zhidu lun: the so-called unbroken, unbreached, unperforated, unmixed, conforming to the path, unattached, praised by the wise, autonomous, conforming to absorption, and complete; all generally take the natural precepts (prakṛti-śīla) as their root. Now they are expanded into twenty-one: "unbreached" comes first, which refers to upholding the four gravest and ten gravest \[precepts\]; if one violates these, it is like a broken vessel that is useless. Second, "unbroken" refers to upholding the saṃghāvaśeṣa \[precepts\]; an "omission" (avaśeṣa) is like a chip in a vessel, which can still be mended. Third, upholding expedient means: if one thinks of matters violating the precepts, converses with an afflicted mind, or hears the sound of bracelets, these are all called "mixed." Fourth, upholding pāyattika: like a blemish on white jade, although it can be polished away, one does not commit it either. Fifth, corresponding to a concentrated mind: even down to duṣkṛta, one does not mistakenly transgress them. Sixth, conditions cannot destroy them. The above three are all the unperforated precept; perforation is like a leaking vessel, unable to receive the path. The first six are all precepts of discipline (saṃvara-śīla). Seventh is being praised by the wise: meaning phenomena and noumenon do not conflict, tallying with the noble mind. Eighth, not relying on fame, gain, or karmic recompense; ninth, not conceiving of an agent who upholds or an object that is upheld: due to having these two, although guiding oneself and others, one attains autonomy in the world. The next three are all precepts conforming to the path: tenth, setting aside the lesser paths; eleventh, showing it to be the practice of the Buddha; twelfth, simultaneously being able to penetrate non-paths, hence said to be unobstructed; these all conform to the middle way. Thirteenth, unattached: that is, seeing the true and becoming noble. The next four are the complete precepts, meaning that contemplating the middle way possesses both phenomena and noumenon: first, phenomena and noumenon do not conflict; second, acting in accord with noumenon, it is constantly indestructible; third, the mind can reach noumenon; fourth, it is pre-eminent in comparison to others. From "unshakable" downward, all are precepts conforming to absorption (dhyāna), meaning conforming to the Śūraṅgama Samādhi; without arising from the concentration of cessation, one manifests all deportments, and although displaying forms of the ten dharmadhātus, there is no precept that is not practiced. Yet one is serenely unshakable: favorable conditions cannot disturb, and adverse conditions bring no anger. Furthermore, abiding incomparably means abiding in great compassion; being unshakable and undisturbed means the mind of equanimity is constantly present; being without anger is sympathetic joy: these four immeasurable minds are also called pure conduct. > — English (machine translation) (machine translation) - [Previous: 30.30](https://indike.org/pramana/in.bauddha.taisho.1735.30.30) - [Next: 30.32](https://indike.org/pramana/in.bauddha.taisho.1735.30.32) - [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.30.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.30.31](https://indike.org/pramana/in.bauddha.taisho.1735.30.31) · Pramāṇa