[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) › 36.2 # 大方廣佛華嚴經疏 36.2 大方廣佛華嚴經疏 36.2 - **Language:** Classical Chinese ### [36.2](https://indike.org/pramana/in.bauddha.taisho.1735.36.2) 第三發光地。所以來者，前戒此定，義次第故。又前三地寄同世間施戒修法，前二施戒竟，今此顯修，故《深密》云「前位能持微細戒品，未得圓滿世間等持等至，及圓滿聞法總持，為令得此，因說此地令勤修學。」此則具前二意。言發光者，《智論》四十九名為光地，本論及《金光明》、《十住婆沙》等皆名明地，光之與明眼目殊稱，皆略無發字。《仁王》名明慧，慧亦是明，義旨皆同。今統收下經及諸經論，總有三義立發光名：一以初住地十種淨心為能發，勝定聞持為所發光，以安住地竟方始聞法修得定故。故《瑜伽》四十八云「由聞行正法，光明等持，光明之所顯示故，名發光地。由內心淨，能發光明，是故說名增上心住。」既言由內心淨能發明，知以十淨心為能發也。《攝論》、《金光明經》意皆同此。二以聞持為能發、勝定為所發，以聞法竟靜處修行方發定故。《瑜伽》亦說等持為光明故。此約地中釋之。三以勝定總持並為能發，彼四地證光明相以為所發，故下論云「彼無生慧，此名光明。依此光明，故名明地。」此約地滿釋。《唯識》亦云「成就勝定大法總持，能發無邊妙慧光故。」謂由得勝定發修慧光，由得總持教法發聞思光。彼無邊慧即是三慧，故上本分論云「隨聞思修照法顯現」，謂就此慧中，四地證法為所照、三慧光明為能照，三慧是彼證智光明之相。餘諸經論言雖少異，並不出此，故十淨心唯是能發、證光明相唯是所發，勝定一種通能所發，是以此地偏得增上心名。若所離障，通約三慧，故本分論云「闇相，於聞思修諸法忘障。」《唯識》名闇鈍障，謂所知障中俱生一分，令聞思修法忘失。彼障三地勝定總持，及彼所發殊勝三慧，入三地時便能永斷。由斯三地說斷二愚及彼麁重：一欲貪愚，此障勝定及彼修慧；二圓滿陀羅尼愚，此障聞思慧，及障彼圓滿陀羅尼故。若約所證，唯就總持名證勝流真如。《唯識》云「謂此真如所流教法，於餘教法極為勝故。」梁《攝論》云「從真如流出正體智，正體智流出後得智，後得智流出大悲，大悲流出十二部經，名為勝流法界。」故下經中能捨身命求此善說。其所成行，亦唯禪及求法。其所得果，亦法及禪。梁《攝論》云「通達勝流法界，得無邊法音果。」《金光明》云「三地發心得難動三昧果。」下文四無量五神通等，皆定所攝。 > The third is the Stage of Emanating Light (Prabhākarī-bhūmi). As for why it follows: earlier was morality (śīla) and here is concentration (samādhi), following the sequence of meaning. Furthermore, the first three stages are provisionally equated with the worldly practices of giving, morality, and cultivation (bhāvanā); giving and morality in the first two \[stages\] being completed, cultivation is now revealed here. Therefore the Saṃdhinirmocana says: "In the prior station, one was able to uphold subtle categories of morality, but had not yet attained the fulfillment of worldly samādhis and samāpattis, nor the fulfillment of the dhāraṇī of hearing the Dharma. In order to cause them to attain these, this stage is taught to cause them to diligently cultivate and train." This then contains both of the earlier senses. Regarding the phrase "emanating light" (fāguāng): the Dazhidu lun, fascicle 49, names it the "Light Stage"; the root treatise (Daśabhūmika-śāstra), the Suvarṇaprabhāsa, the Daśabhūmika-vibhāṣā, and others all name it the "Bright Stage" (mingdì). "Light" and "bright" are different designations for sight; both abbreviate and omit the word "emanating" (fā). The Renwang \[sūtra\] names it "Bright Wisdom"; "wisdom" is also "bright," and their intended meanings are completely identical. Now, collating the sūtra text below with various sūtras and treatises, there are altogether three senses in which the name "Emanating Light" is established: First, taking the ten kinds of pure mind upon first abiding in the stage as that which is able to emanate \[light\], and the superior concentration and hearing-retention as the emanated light, because it is only after securely abiding in the stage that one first begins to hear the Dharma, cultivate, and attain concentration. Hence the Yogācārabhūmi, fascicle 48, says: "Due to hearing and practicing the true Dharma, light and samādhi are manifested by light; hence it is named the Stage of Emanating Light. Because the inner mind is pure, it can emanate light; therefore it is called the Abode of the Higher Mind (adhicitta-vihāra)." Since it says that due to the inner mind's purity it can emanate brightness, we know that it takes the ten pure minds as that which is able to emanate. The intents of the Mahāyānasaṃgraha and the Suvarṇaprabhāsa-sūtra are both identical to this. Second, taking hearing and retention as that which is able to emanate, and superior concentration as that which is emanated, because only after hearing the Dharma and practicing in a secluded place does one emanate concentration. The Yogācārabhūmi also speaks of samādhi as light. This explains it according to \[the practice\] within the stage. Third, taking both superior concentration and dhāraṇī as that which is able to emanate, and the mark of light realized in the fourth stage as that which is emanated. Hence the treatise below says: "That unproduced wisdom is here named light. Relying on this light, it is therefore named the Bright Stage." This explains it according to the culmination of the stage. The Cheng weishi lun also says: "Because accomplishing superior concentration and the great dhāraṇī of the Dharma is able to emanate the boundless light of wondrous wisdom." This means that due to attaining superior concentration, one emanates the light of the wisdom derived from cultivation; due to attaining the dhāraṇī of the teaching, one emanates the light of the wisdom derived from hearing and reflection. That boundless wisdom is precisely the three wisdoms; hence the root treatise on this section above says: "Illuminating phenomena so that they are revealed in accordance with hearing, reflection, and cultivation." This means that within this wisdom, the phenomena realized in the fourth stage are that which is illuminated, and the light of the three wisdoms is that which is able to illuminate; the three wisdoms are the marks of the light of that realized wisdom. Although the wording in other sūtras and treatises is slightly different, none go beyond this. Therefore, the ten pure minds are exclusively that which is able to emanate, the marks of realized light are exclusively that which is emanated, and superior concentration alone pervades both that which can emanate and that which is emanated; for this reason, this stage uniquely receives the name "Higher Mind." As for the obscurations to be abandoned, they generally concern the three wisdoms; hence the root treatise on this section says: "The mark of darkness is the obscuration of forgetting the teachings of hearing, reflection, and cultivation." In the Cheng weishi lun it is named the obscuration of dark dullness (tamas-sammohāvaraṇa), meaning that innate portion within the cognitive obscurations (jñeyāvaraṇa) that causes one to forget and lose the teachings of hearing, reflection, and cultivation. That obscuration impedes the superior concentration and dhāraṇī of the third stage, as well as the exquisite three wisdoms emanated by them; upon entering the third stage, it can be permanently severed. For this reason, the third stage is said to sever two follies and their crude heaviness: first, the folly of sensual desire, which impedes superior concentration and its wisdom derived from cultivation; second, the folly regarding the complete dhāraṇī, because it impedes the wisdoms of hearing and reflection and impedes that complete dhāraṇī. If considered in terms of what is realized, with respect only to dhāraṇī it is called realizing the tathatā of the superior stream. The Cheng weishi lun says: "It means that the teachings flowing from this tathatā are supremely superior to other teachings." Paramārtha's translation of the Mahāyānasaṃgraha says: "From tathatā flows fundamental wisdom; from fundamental wisdom flows subsequently attained wisdom; from subsequently attained wisdom flows great compassion; from great compassion flow the twelve divisions of scripture; this is named the dharmadhātu of the superior stream." Therefore, in the sūtra below, one can renounce life and limb to seek this good exposition. The practice that is accomplished is also solely dhyāna and seeking the Dharma. The fruit that is attained is likewise the Dharma and dhyāna. Paramārtha's Mahāyānasaṃgraha says: "Penetrating the dharmadhātu of the superior stream, one attains the fruit of the boundless sound of the Dharma." The Suvarṇaprabhāsa says: "In the third stage, generating the mind, one attains the fruit of difficult-to-shake samādhi." The four immeasurables, five supernormal knowledges, and so forth in the text below are all subsumed under concentration. > — English (machine translation) (machine translation) - [Previous: 36.1](https://indike.org/pramana/in.bauddha.taisho.1735.36.1) - [Next: 36.3](https://indike.org/pramana/in.bauddha.taisho.1735.36.3) - [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.36.2) — English, machine translation ## Linked texts (2) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.9.170) — Classical Chinese - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.12.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.36.2](https://indike.org/pramana/in.bauddha.taisho.1735.36.2) · Pramāṇa