[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) › 34.42 # 大方廣佛華嚴經疏 34.42 大方廣佛華嚴經疏 34.42 - **Language:** Classical Chinese ### [34.42](https://indike.org/pramana/in.bauddha.taisho.1735.34.42) 第五釋文。四果即為四別。今初，調柔分三，謂法、喻、合。法中分四：一見佛為鍊行緣、二「悉以」下所鍊行體、三「以前二」下別地行相、四「是菩薩隨所」下鍊行成熟。前中，先總明、後「所謂」下別顯。總中以大願力是見佛，因力兼神力故。《瑜伽．住品》，有二因見佛：一願、二力。論經具二。論云「以勝通力見色身佛，以正願力見法身佛。」《瑜伽》正願得生受用土中常得見佛。今云法身，即功德法身。別中云見多百佛等者，論云「方便善巧示現多佛故。」此善巧有二：一不直云無量，而巧歷百千等數，為方便顯多。二言多百者，是多箇百，多千等亦然。是為一數之中已攝於多，故名善巧。理實入華藏剎海，見法界身雲也。二所鍊行體中，以行入行，故名為鍊，如金入火。然有三種入，即分為三：一入功德即供佛行，去薄福垢，亦兼供僧。二「以此善」下入無上果，即迴向行。去下劣垢論當第三，意明通迴二行故。三「佛子此菩薩」下入大悲心，即利生行，去懈怠垢。三別地行相中，先約四攝。然四攝望前猶是利眾生法，望後為別地行相，以因利生之便，故於此明下二地中乃在鍊行，成後四攝。雖不足全別十地，為是化生之法，故用之耳。愛語是法施，初地檀滿故說二增。二約十度，然證相難分，寄十度等以顯差別，各說一增。若不爾者，何不二地言二度增？檀度初地先已增故。乃至九地應言九增，九地尚云餘非不修隨力隨分，顯寄明矣。是以具論諸地所行，略有五義：一為別地各說一增，如今文是。二辨勝，過前初地檀勝二地，二度勝故。二地文云遠離慳嫉破戒垢故，乃至十地十度皆勝，是則後後皆勝前前。三論其實行，地地具修。四證理平等，非多非一。五約圓融，一具一切。四所鍊行成中總收三入，初牒供佛化生以為能鍊，信等淨法以為所鍊，後舉前迴向能鍊令信等淨也。言轉轉者，此之信等於初地中有三節，淨謂初住地時證前緣修令成真修，已是一淨；二行校量中對除障法，復一度淨；今此地後更歷三修，故云轉轉。第二喻中，金師喻菩薩，金喻信等，火喻供等三行。三行非一名數數入，調柔成就喻鍊行成。金性本有從緣始顯，信等修生云何同喻？信等有二：一未證真前但約緣修為對治行，妄識為體。二證真之後乃知信等非是今有，即如來藏中恒沙佛法真心為體，真心為體即是理性，信等相殊說為行性，此二不二並可喻金。雖假供等緣修以成真德，德由真起。後成嚴具，亦不異金。既了於真，真非妄外，故全妄識即是真心，寄相顯真故分能所。第三法合，準喻可知。 > Fifth, explaining the text. The four fruits constitute four distinct parts. Now, first, pliable maturation is divided into three: the dharma, the simile, and the application. Within the dharma, there are four parts: (1) seeing the Buddha as the condition for refining practice; (2) from 'completely with...' onward, the essence of the practice being refined; (3) from 'by means of the former two...' onward, the marks of practice distinct to the stages; (4) from 'This bodhisattva, in accordance with whatever...' onward, the maturation of the refined practice. Within the first, it first explains generally, and second, from 'that is to say...' onward, clarifies specifically. In the general part, it is through the power of great vows that one sees the Buddha, because the power of causes is combined with supernatural power. The 'Station Chapter' of the \*Yogācārabhūmi\* states that there are two causes for seeing the Buddha: first, vows; second, power. The treatise text has both. The treatise states: 'By the superior power of supernatural penetrations, one sees the form-body Buddha; by the power of correct vows, one sees the dharmakāya Buddha.' In the \*Yogācārabhūmi\*, by correct vows one is able to be born in the enjoyment realm and constantly behold the Buddha. Here, 'dharmakāya' means the dharmakāya of merit. In the specific part, saying that one sees many hundreds of Buddhas and so forth, the treatise states: 'Because through skillful means he manifests many Buddhas.' This skillfulness is twofold: first, not directly saying 'immeasurable', but skillfully traversing numbers such as hundreds and thousands, to expediently reveal multiplicity; second, saying 'many hundreds' means many units of a hundred, and many thousands is likewise; thus within a single number, many are already subsumed, and hence it is called skillful. In reality, one enters the ocean of Padmagarbha realms and beholds the clouds of the dharmadhātu body. Second, regarding the essence of the practice being refined: using practice to enter practice is therefore called 'refining', like gold entering fire. There are three kinds of entering, thus divided into three: (1) entering merit, namely the practice of making offerings to the Buddha, which removes the defilement of meager merit, and also includes making offerings to the Saṅgha; (2) from 'With this good...' onward, entering the unsurpassed fruit, namely the practice of pariṇāmanā, which removes the defilement of inferiority—in the treatise this corresponds to the third, the intention being to clarify that it pervades both practices; (3) from 'Sons of the Buddha, this bodhisattva...' onward, entering the mind of great compassion, namely the practice of benefiting sentient beings, which removes the defilement of indolence. Third, within the marks of practice distinct to the stages: first, it is explained in terms of the four means of embracing (saṃgraha-vastu). Viewed in relation to what precedes, the four means of embracing are still dharmas for benefiting sentient beings; viewed in relation to what follows, they are marks of practice distinct to the stages, taking advantage of the opportunity to benefit sentient beings; hence they are clarified here, whereas in the next two stages, they are found in the refined practice that accomplishes the latter four means of embracing. Although insufficient to distinguish the ten stages completely, because they are methods for transforming sentient beings, they are employed. Affectionate speech is the gift of Dharma; since dāna is fulfilled in the first stage, two are said to increase. Second, it is explained in terms of the ten perfections (pāramitā): because the marks of realization are hard to differentiate, they are temporarily ascribed to the ten perfections and so forth to reveal the differences, each stage being said to have one increase. If this were not so, why in the second stage would it not say that two perfections increase? Because the perfection of giving was already increased in the first stage. Up to the ninth stage, one should have said nine increase; yet the ninth stage still says, 'As for the rest, it is not that they are not cultivated, but rather cultivated according to capacity and share,' which clearly shows it is a temporary ascription. Therefore, fully discussing what is practiced in all stages, there are briefly five meanings: (1) to distinguish the stages, each is said to have one increase, as in the present text; (2) distinguishing superiority: surpassing what came before, the dāna of the first stage is surpassed by the second stage because two perfections are superior; the text of the second stage states that it keeps far away from stinginess, jealousy, and the defilement of breaking precepts; and so on up to the tenth stage, where all ten perfections are superior—thus each subsequent stage surpasses all preceding ones; (3) speaking of their actual practice, every stage cultivates all of them fully; (4) the realized noumenon is equal, neither many nor one; (5) in terms of perfect interpenetration, one possesses all. Fourth, within the accomplishment of the refined practice, it generally gathers the three enterings: first, reiterating the offerings to the Buddha and the transforming of sentient beings as that which refines, and the pure dharmas of faith and so forth as that which is refined; then citing the previous pariṇāmanā as that which refines, causing faith and so forth to be purified. Speaking of 'ever further' (zhuǎnzhuǎn): these \[virtues such as\] faith have three steps of purification in the first stage: first, when first abiding in the stage, realizing the preceding provisional cultivation and transforming it into true cultivation is already one purification; second, in the comparative measurement of practices, counteracting and removing the obstacle dharmas is another round of purification; now, after this stage, undergoing the three cultivations further, it is therefore called 'ever further'. Second, within the simile: the goldsmith symbolizes the bodhisattva; gold symbolizes faith and the others; fire symbolizes the three practices of making offerings and so on. That the three practices are not one is called 'repeatedly entering'; the accomplishment of pliable maturation symbolizes the completion of refined practice. The nature of gold is fundamentally present and is only first revealed through conditions; since faith and the others are produced through cultivation, how can they share the same simile? Faith and the others are twofold: first, before realizing the true, they are merely provisional cultivation serving as counteracting practices, having the deluded consciousness as their essence; second, after realizing the true, one then knows that faith and the others are not newly existent today, but rather have the true mind of the sands-of-the-Ganges Buddha-dharmas within the tathāgatagarbha as their essence; having the true mind as their essence is precisely the nature of noumenon; the differing marks of faith and so forth are described as the nature of practice; these two are non-dual, and both can be compared to gold. Although relying on provisional cultivations such as offerings to accomplish true virtue, virtue arises from the true. When subsequently fashioned into ornaments, it is also not different from gold. Since one has realized the true, and the true is not outside the deluded, the entire deluded consciousness is itself the true mind; temporarily relying on marks to reveal the true, agent and object are distinguished. Third, the application of the dharma: following the simile, it can be understood. > — English (machine translation) (machine translation) - [Previous: 34.41](https://indike.org/pramana/in.bauddha.taisho.1735.34.41) - [Next: 34.43](https://indike.org/pramana/in.bauddha.taisho.1735.34.43) - [Up: 34](https://indike.org/pramana/in.bauddha.taisho.1735.34) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.34.42) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.34.42](https://indike.org/pramana/in.bauddha.taisho.1735.34.42) · Pramāṇa