[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) › 31.5 # 大方廣佛華嚴經疏 31.5 大方廣佛華嚴經疏 31.5 - **Language:** Classical Chinese ### [31.5](https://indike.org/pramana/in.bauddha.taisho.1735.31.5) 三宗趣者，先總、後別。總有二義：一以地智斷證寄位修行為宗，以顯圓融無礙行相為趣；二前二皆宗，為成佛果為趣。後別者，別於上總，略有十義：一約本，唯是果海不可說性，以離能所證故。雖通一部，此品正明。二約所證，是離垢真如。三者約智，謂根本、後得，亦通方便。四約所斷，謂離二障種現。五約所修，初地修願行、二地戒行、三禪行、四道品行、五四諦行、六緣生行、七菩提分行、八淨土行、九說法行、十受位行。六約修成，有四行，謂初地信樂行、二戒行、三定行、四地已上皆慧行。於中四五六地是寄二乘慧，七地已去是菩薩慧。七約寄位行，十地各寄一度。八者約法有三德，謂證德、阿含德及不住道，是十地之德故。九約寄乘法，謂初二三地寄世間人天乘；四五六七寄出世三乘；八地已上出出世間，是一乘法，故以諸乘為此地法。十者撮要，謂六決定，宗辯此故。於此十中，二三四八十通於圓融行布。初一雙非；餘皆行布，多約寄法顯淺深故。若以圓融融彼行布，則無不圓融，故以別從總，皆十地宗。若別中之別，則地地別宗。別論其趣，不異總趣。論其體性多不出前，為成十故小有加減。一即離言體。二所證體，梁《攝論》云「出離真如為地體故」。三能證體，無性論云「法無我智分地位故」，此論亦名為智地故。其所斷約離，故非地體。若取離惑所顯，又即真如。四合能所證以為地體，獨不立故。梁《攝論》云「如如及如如智獨存故」。五收五六七及其第九為隨相體，此等皆為成地法故。六取光明三昧，即證入體，正相應故。論云「三昧是法體故」。七就德體，即教證，不住三道為體。八隨要體，謂六決定。九總攝體，《成唯識》云「總攝一切有為無為功德為自性故」。十唯因體，取其別相異果海故。收此十體，不出三體：一總含體；二剋實體，謂智與證；三離言體，配屬可知。上二即因、下一為果，因果非即離、言慮雙絕以為地體。 > Third, regarding the central aim (zōngqù): first general, then specific. Generally there are two meanings: 1. Taking the wisdom, severing, and realization of the stages, and the cultivation and practice assigned to the stations, as the central theme (zōng), and taking the revelation of the marks of practice of perfect interpenetration and non-obstruction as the ultimate aim (qù). 2. Taking both of the former as the central theme, and taking the accomplishment of the fruit of buddhahood as the ultimate aim. Next, specifically: differing from the general above, there are briefly ten meanings: 1. In terms of the source, it is solely the ineffable nature of the ocean of fruit, because it is free of the realizer and the realized. Although this extends throughout the entire work, this chapter properly explains it. 2. In terms of that which is realized, it is undefiled tathatā. 3. In terms of wisdom, it refers to fundamental and subsequently attained \[wisdom\], and also extends to expedient means. 4. In terms of that which is severed, it refers to the abandonment of the seeds and active manifestations of the two obstacles. 5. In terms of that which is cultivated: the first stage cultivates the practice of vows; the second stage, the practice of precepts; the third, the practice of dhyāna; the fourth, the practice of the factors of the path; the fifth, the practice of the four truths; the sixth, the practice of conditioned arising; the seventh, the practice of the factors of bodhi; the eighth, the practice of pure lands; the ninth, the practice of expounding the Dharma; the tenth, the practice of receiving the station. 6. In terms of cultivation fulfilled, there are four practices: the first stage is the practice of faith and resolve; the second, the practice of precepts; the third, the practice of samādhi; from the fourth stage upwards, all are practices of wisdom. Among them, the fourth, fifth, and sixth stages are assigned to the wisdom of the two vehicles; from the seventh stage onwards, it is the wisdom of bodhisattvas. 7. In terms of the practices assigned to the stations, each of the ten stages is assigned to one pāramitā. 8. In terms of the dharmas, there are three virtues: the virtue of realization, the virtue of scripture (āgama), and the path of non-abiding, which are the virtues of the ten stages. 9. In terms of the vehicles assigned to the dharmas: the first, second, and third stages are assigned to the mundane vehicle of humans and devas; the fourth, fifth, sixth, and seventh are assigned to the supramundane three vehicles; the eighth stage and above are supramundane-transcendent, being the dharma of the Ekayāna; thus the various vehicles are taken as the dharmas of these stages. 10. In terms of gathering the essentials, it refers to the six determinations, since the theme analyzes this. Among these ten, the second, third, fourth, eighth, and tenth extend to both perfect interpenetration and serial arrangement. The first negates both; the rest are all serial arrangements, mostly based on assigned dharmas to reveal the shallow and deep. If one uses perfect interpenetration to interpenetrate that serial arrangement, then nothing is not perfectly interpenetrated; thus, following the general through the specific, all are the central theme of the ten stages. If it is the specific within the specific, then each stage has its distinct central theme. Discussing its specific aim, it does not differ from the general aim. Discussing its essence, it mostly does not go beyond the former; to complete the ten, there are slight additions and subtractions. 1. The essence free of words. 2. The essence of that which is realized; the Liang \*Mahāyānasaṃgraha\* says: "Emancipated tathatā is the essence of the stages." 3. The essence of that which can realize; Asvabhāva's treatise says: "Because the wisdom of the selflessness of dharmas divides the stages and stations"; this treatise also calls them "stages of wisdom." That which is severed is in terms of abandonment, hence it is not the essence of the stages; if taken as that which is revealed by abandoning affliction, it is again tathatā. 4. Combining that which can realize and that which is realized as the essence of the stages, because neither stands alone; the Liang \*Mahāyānasaṃgraha\* says: "Tathatā and the wisdom of tathatā exist alone." 5. Gathering the fifth, sixth, seventh, and ninth as the essence conforming to marks, because all these are for accomplishing the dharmas of the stages. 6. Taking the samādhi of radiance, which is the essence of realization and entry, because it is properly corresponding; the treatise says: "Samādhi is the essence of dharma." 7. In terms of the essence of virtues, it is teaching and realization, taking non-abiding in the three paths as the essence. 8. The essence following the essentials, namely the six determinations. 9. The comprehensively embracing essence; the \*Cheng weishi lun\* says: "Comprehensively embracing all conditioned and unconditioned merits as its intrinsic nature." 10. The essence of cause alone, taking its specific marks as distinct from the ocean of fruit. Gathering these ten essences, they do not go beyond three essences: 1. The comprehensively inclusive essence; 2. The essence determined in reality, namely wisdom and realization; 3. The essence free of words; their assignments can be understood. The upper two are causes, the lower one is fruit; cause and fruit are neither identical nor separate, and words and thoughts are both extinguished, serving as the essence of the stages. > — English (machine translation) (machine translation) - [Previous: 31.4](https://indike.org/pramana/in.bauddha.taisho.1735.31.4) - [Next: 31.6](https://indike.org/pramana/in.bauddha.taisho.1735.31.6) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.1735.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.31.5) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.9.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.31.5](https://indike.org/pramana/in.bauddha.taisho.1735.31.5) · Pramāṇa