[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) › 31.9 # 大方廣佛華嚴經疏 31.9 大方廣佛華嚴經疏 31.9 - **Language:** Classical Chinese ### [31.9](https://indike.org/pramana/in.bauddha.taisho.1735.31.9) 初長行中二：先正說十地、後「爾時復以」下菩薩證成。前中亦二：先顯此界所說、後「如此世界」下結通十方齊說。前中，或總為一十地法門。或為二分，謂初正說、後動地等顯實證成。或為三分，為序、正、流通。然教證不同，三分亦異。就教三者，初至起分是其由致，以發起正說故；二本分已去是其正宗，正說地故；三地利益分以為流通，益末代故。二就證三者，序分為序、三昧分為正宗，因入此定顯實證故，故論云「三昧是法體故」也。加分已去皆是流通，由說自所得令信行菩薩證入地故。或為四分，於正說中，初法說顯地，影像分喻顯地故，教證準前。或為五分，序為遠序，「三昧」已下是近序故。或為六分，隨行德分初至起分起化之由，為生物信。二本分中略說讚勝，起眾樂欲。三請分中彰地超言，令生正解。四說分中廣明修相，令物起行。五影像分，寄喻顯德。六利益分，明德成證實，感化斯現。或為七分，從初至請分為六，說分遍通於十地故。問：論云初地所攝八分，第七說分、八校量勝分，明知說分唯說初地，如何得通？答：若不許通，何為初地獨受說名？故知標於總稱即受初地別名。若以論云初地所攝便定局者，則前六分亦不應通。是知八中前七皆通，後一方局。又下說分雖言自此已後正說初地，既有初地說分，則有二地乃至十地說分。或為八分，開地利益，異正說故。或為九分，影像望前、法喻別故。或為十分，即是十地。或於前九，加後偈頌。此十次第，有其三義：一就化相通為起說、二就化意通為顯證、三隨宗要教證雙辯。初之一義，隨文釋中論自具之。今當略辯。一起說由致，故有序分；二顯證能說，有三昧分；三示說不虛，故有加分；四定無言說，故有起分；五起先略陳，故有本分；六聞名渴仰，故有請分；七正為廣陳，故有說分。上七依論次第。八別說難曉，以喻總明，有影像分。九為說既竟，顯勝勸修，有利益分。十散說難知，有偈頌分。 > In the initial prose, there are two parts: first, the correct preaching of the ten stages; later, from "At that time, moreover, by..." onward, the bodhisattvas' verification and confirmation. In the former part, there are also two parts: first, revealing what was spoken in this world; later, from "Just as in this world..." onward, concluding and universalizing that it was spoken equally in the ten directions. In the former part, it may either be taken as a single whole, the dharma gate of the ten stages; or it may be divided into two sections, namely the initial correct preaching, and the subsequent quaking of the earth, etc., to reveal true verification and confirmation; or it may be divided into three sections: preface, main body, and dissemination. However, as the teaching and the realization are different, the three sections also differ. Regarding the three of the teaching: from the beginning up to the Section on Arising is its origin, because it arouses the correct preaching; second, from the Fundamental Section onward is its main body, because it correctly preaches the stages; third, the Section on the Benefits of the Stages serves as the dissemination, because it benefits later generations. Regarding the three of realization: the Preface Section is the preface; the Samādhi Section is the main body, because true realization is revealed through entering this concentration, which is why the commentary says, "Samādhi is the essence of the Dharma"; from the Empowered Section onward is all dissemination, because by speaking of what was personally attained, it causes bodhisattvas of faith and practice to verify and enter the stages. Or it may be divided into four sections: within the correct preaching, first the preaching of Dharma reveals the stages, and the Section of Images uses similes to reveal the stages; the teaching and realization follow the previous \[division\]. Or it may be divided into five sections, taking the preface as the distant preface, and from "Samādhi" onward as the immediate preface. Or it may be divided into six sections: the Section on the Virtues of Practice, from the beginning to the Section on Arising, is the cause for giving rise to transformation, to generate faith in living beings; second, in the Fundamental Section, briefly speaking to praise superiority gives rise to joyous aspiration in the assembly; third, in the Section on Requesting, displaying that the stages transcend words causes correct understanding to arise; fourth, in the Section on Preaching, extensively explaining the marks of cultivation causes living beings to arouse practice; fifth, the Section of Images, consigning \[virtue\] to similes to reveal virtues; sixth, the Section on Benefits, explaining that virtue accomplishes true realization, and responsive transformation thus manifests. Or it may be divided into seven sections: from the beginning to the Section on Requesting makes six, and the Section on Preaching universally pervades the ten stages. Question: The commentary states that the first stage subsumes eight sections, the seventh being the Section on Preaching and the eighth being the Section on Weighing Superiority; thus it is clear that the Section on Preaching only speaks of the first stage, so how can it pervade? Answer: If one does not allow it to pervade, why would the first stage alone receive the name of preaching? Therefore, one knows that specifying the general designation means receiving the specific name of the first stage. If one were to consider it strictly fixed because the commentary says it is subsumed under the first stage, then the preceding six sections also should not pervade. Thus one knows that among the eight, the first seven all pervade, and only the last one is restricted. Furthermore, although the Section on Preaching below says that from this point onward it correctly preaches the first stage, since there is a Section on Preaching for the first stage, there are Sections on Preaching for the second stage up to the tenth stage. Or it may be divided into eight sections, opening up the benefits of the stages as distinct from the correct preaching. Or it may be divided into nine sections, looking at the Section of Images against what precedes it, because Dharma and similes are different. Or it may be divided into ten sections, which are the ten stages themselves. Or to the previous nine, the subsequent verses may be added. These ten have an order with three meanings: first, in terms of the marks of transformation, all serve to give rise to the preaching; second, in terms of the intent of transformation, all serve to reveal realization; third, according to the essentials of the doctrine, teaching and realization are expounded together. The first meaning is fully present in the commentary itself as it explains the text; now it will be briefly discussed: first, the origin of giving rise to the preaching, hence there is the Preface Section; second, revealing the realization of the one capable of preaching, hence there is the Samādhi Section; third, showing that the preaching is not false, hence there is the Empowered Section; fourth, concentration is free from speech, hence there is the Section on Arising \[from Samādhi\]; fifth, upon arising, first briefly stating \[the Dharma\], hence there is the Fundamental Section; sixth, hearing the names and thirsting for them, hence there is the Section on Requesting; seventh, correctly setting it forth extensively, hence there is the Section on Preaching. The above seven follow the order of the commentary. Eighth, specific explanations being difficult to understand, using similes to elucidate them generally, hence there is the Section of Images. Ninth, the preaching having been completed, revealing superiority to encourage cultivation, hence there is the Section on Benefits. Tenth, prose exposition being difficult to grasp, hence there is the Section of Verses. > — English (machine translation) (machine translation) - [Previous: 31.8](https://indike.org/pramana/in.bauddha.taisho.1735.31.8) - [Next: 31.10](https://indike.org/pramana/in.bauddha.taisho.1735.31.10) - [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.31.9) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.9.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.31.9](https://indike.org/pramana/in.bauddha.taisho.1735.31.9) · Pramāṇa