[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) › 36.11 # 大方廣佛華嚴經疏 36.11 大方廣佛華嚴經疏 36.11 - **Language:** Classical Chinese ### [36.11](https://indike.org/pramana/in.bauddha.taisho.1735.36.11) 大文第三「此菩薩得聞法」下明厭分者，前明聞思，今顯修慧，即五種方便中第四禪善巧決定觀察智也。論云「云何厭分？是菩薩聞諸法已，知如說行，乃得佛法入禪無色無量神通，彼非樂處，於中不染，必定應作故。」謂不樂不染即是厭義。其無量神通是厭之果，皆修行力，乘便舉來。經文七相：一依何修、二云何修、三何處修、四何故修、五何時修、六何所修、七何為修。束此七相大為三段：初四修行、次二證入、後一入意。今初。此菩薩得聞法已，即依何修？以依正法故，即了相作意。次攝心安住，即云何修？攝散住法是修相故，即攝樂作意。次於空閑處，即何處修？空閑通於事理，則無處非修，即遠離作意。次「作是思」下即何故修？要必修行方證得故，即勝解作意。然口言者，通於說聽，故《瑜伽》云「非但聽聞文字音聲而得清淨」也。《瑜伽》三十三明修行八定，皆有七種作意：一了相作意，謂了欣厭相故。二勝解作意，謂正是修行。三遠離作意，謂與斷道俱。四攝樂作意，謂少分觸證喜樂。五觀察作意，謂重觀試練。六加行究竟作意，謂心得離繫。七加行究竟果作意，謂無間證入。上修行中已攝其四：前修行因中有觀察作意，後二作意在證入中，七中前五通貫八定，下八定中各有後二，故此總修下亦總發，然皆即妄即真圓融自在，又任運而發不同欣厭，故下論云「三昧地故得不退禪」，不退即無漏定也。又釋內淨云「修無漏不斷三昧故」，故知一一皆同鳥迹。 > Under the third major section, from "After this bodhisattva has heard the Dharma" downward, explaining the section on revulsion: the preceding explained hearing and contemplation; this now reveals cultivation-wisdom, which is the fourth of the five kinds of skillful means—the wisdom of decisive observation skilled in dhyāna. The Śāstra states: "What is the section on revulsion? When this bodhisattva has heard all dharmas, knowing that only by practicing as preached can one attain the Buddha-dharma, he enters dhyāna, the formless realms, the immeasurables, and the superknowledges. Those are not places of delight; he is unattached to them because they are necessarily to be performed." This means that neither taking delight nor becoming attached constitutes the meaning of 'revulsion'. The immeasurable superknowledges are the fruits of revulsion; these are all the power of cultivation, mentioned in passing here. The sūtra text has seven aspects: 1. based on what one cultivates; 2. how one cultivates; 3. where one cultivates; 4. why one cultivates; 5. when one cultivates; 6. what one cultivates; 7. for what purpose one cultivates. Condensing these seven aspects yields three major sections: the first four are cultivation; the next two are realization and entry; the last one is the intention of entering. Now for the first: "After this bodhisattva has heard the Dharma" is 'based on what one cultivates', for it is based on the correct Dharma, which is the mental engagement with comprehension of marks. Next, "collecting the mind and abiding peacefully" is 'how one cultivates', for gathering scattering to abide in the Dharma is the mark of cultivation; this is the mental engagement that assimilates joy. Next, "in a secluded place" is 'where one cultivates'; secluded space applies to both phenomena and noumenon, so there is nowhere that is not cultivation; this is the mental engagement of detachment. Next, from "making this reflection" downward is 'why one cultivates', for one must cultivate to attain realization; this is the mental engagement of resolve. However, 'verbal explanation' applies to both preaching and listening, hence the Yogācārabhūmi states: "Not merely through listening to written words and sounds does one attain purity." Fascicle 33 of the Yogācārabhūmi explains that cultivating the eight absorptions in all cases possesses seven kinds of mental engagement: 1. Mental engagement with comprehension of marks, meaning that one comprehends the marks of aspiration and revulsion. 2. Mental engagement of resolve, meaning the actual practice of cultivation. 3. Mental engagement of detachment, meaning being concomitant with the path of abandonment. 4. Mental engagement that assimilates joy, meaning partially contacting and realizing joy and pleasure. 5. Mental engagement of examination, meaning re-examining and testing. 6. Mental engagement of the culmination of preliminary practice, meaning the mind attains freedom from bondage. 7. Mental engagement of the fruit of the culmination of preliminary practice, meaning entry without interval. The cultivation above already subsumes four of them: in the earlier causes of cultivation there is the mental engagement of examination, and the final two mental engagements are in the realization and entry. Among the seven, the first five run through all eight absorptions; each of the eight absorptions below possesses the latter two. Therefore, the general cultivation here is also generally manifested below. Yet they are all delusion identical with reality, perfectly interpenetrating and unobstructed, functioning spontaneously unlike ordinary aspiration and revulsion. Thus the Śāstra below states: "Because of the stage of samādhi, one attains non-retrogressing dhyāna"—non-retrogressing meaning the uncontaminated absorption. Further, explaining inner purity, it says: "Because of cultivating the uninterrupted uncontaminated samādhi," thus we know that each and every one is like tracks left by a bird in the sky. > — English (machine translation) (machine translation) - [Previous: 36.10](https://indike.org/pramana/in.bauddha.taisho.1735.36.10) - [Next: 36.12](https://indike.org/pramana/in.bauddha.taisho.1735.36.12) - [Up: 36](https://indike.org/pramana/in.bauddha.taisho.1735.36) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.36.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.36.11](https://indike.org/pramana/in.bauddha.taisho.1735.36.11) · Pramāṇa