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# 大方廣佛華嚴經疏 37.13

大方廣佛華嚴經疏 37.13

- **Language:** Classical Chinese

### [37.13](https://indike.org/pramana/in.bauddha.taisho.1735.37.13)

三明體性。雖三十七品，但以十法而為根本，謂信、戒、念、精進、定、慧、除、喜、捨、思惟。由信二、戒三，念開為四，精進、定、慧此三各八，餘四各一，故成三十七品。復束此十以三蘊為體，謂戒是無表色，喜支是受，餘皆行蘊。五類法中但二為體，謂色及心所。若取助伴則通五蘊，若取所緣通一切法。廣顯差別，如《智論》二十一二及五十三，《瑜伽》二十八九及四十五，《雜集》第十。下所解釋，依此諸論。

> 3. Clarifying their essential nature: Although there are thirty-seven categories, they take only ten dharmas as their root: namely, faith, morality, mindfulness, diligence, concentration, wisdom, pliancy (praśrabdhi), joy, equanimity, and thought (saṃkalpa). Because faith has two, morality three, mindfulness expands into four, and diligence, concentration, and wisdom each have eight, while the remaining four have one each, they constitute thirty-seven categories. Again, condensing these ten, they take three aggregates as their essence: morality is non-communicating form (avijñapti-rūpa), the factor of joy is sensation (vedanā), and the rest are all the aggregate of formations (saṃskāra). Among the five classes of dharmas, only two serve as essence: form and mental factors. If one includes their concomitants, they encompass the five aggregates; if one takes their cognitive objects, they encompass all dharmas. The detailed presentation of these distinctions is as found in the Dazhidulun, fascicles 21–22 and 53, the Yogācāra, fascicles 28–29 and 45, and the Abhidharmasamuccaya-vyākhyā, fascicle 10. The explanations below rely on these various treatises.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.37.13) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1735.37.13](https://indike.org/pramana/in.bauddha.taisho.1735.37.13) · Pramāṇa
