[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) › 37.23 # 大方廣佛華嚴經疏 37.23 大方廣佛華嚴經疏 37.23 - **Language:** Classical Chinese ### [37.23](https://indike.org/pramana/in.bauddha.taisho.1735.37.23) 第二護小乘行中十句，初總、餘別。總中，如是功德，指前道品。為不捨眾生，正明護義，不同二乘之獨善故。別中，具有悲智已出於小，況以此導。前九句為四：一始、二益、三希、四行，前三護小心、後一護小行。一始者，大願為起行之本故。二慈悲益物。上二護陜心。三思念種智為希，此護小也。四行中有五句，前四自利：初二求果，一修淨土行求佛依報、二修起佛法行求佛十力等正報之法。後二求因，三求彼地方便無厭足行，謂五六七地，故云上上勝道；四修入不退轉地行，即八地已上覺法自性順佛解脫也。後一利他，即教化眾生行必須善巧。 > Second, in protecting against the practices of the Small Vehicle, there are ten phrases: the first is general, the rest are specific. In the general, 'such merits' refers to the preceding limbs of the path. 'In order not to abandon sentient beings' directly clarifies the meaning of protecting, because it is not like the two vehicles' self-benefit alone. In the specific, to be fully endowed with compassion and wisdom already transcends the small, not to mention guiding \[others\] by means of them. The first nine phrases form four parts: 1. the beginning; 2. benefiting; 3. aspiration; 4. practice. The first three protect against the small mind; the latter one protects against the small practice. 1. 'The beginning' is because the great vow is the basis for arousing practice. 2. Loving-kindness and compassion benefit beings. The above two protect against a narrow mind. 3. Contemplating the knowledge of all modes (sarvākārajñatā) is the aspiration; this protects against the small \[mind\]. 4. Within 'practice' there are five phrases, the first four being self-benefit: the first two seek the fruit: (a) cultivating the practice of the pure land to seek the Buddha's dependent recompense; (b) cultivating the practice of giving rise to the Buddha's dharmas to seek the dharmas of direct recompense, such as the Buddha's ten powers. The latter two seek the cause: (c) the practice of insatiably seeking the expedients of those stages, meaning the fifth, sixth, and seventh stages, hence called 'the ever-higher, superior paths'; (d) cultivating the practice of entering the stage of non-retrogression, which is the eighth stage and above, awakening to the intrinsic nature of dharmas and according with the Buddha's liberation. The last one is benefiting others, which is the practice of teaching and transforming sentient beings, which must be skillful. > — English (machine translation) (machine translation) - [Previous: 37.22](https://indike.org/pramana/in.bauddha.taisho.1735.37.22) - [Next: 37.24](https://indike.org/pramana/in.bauddha.taisho.1735.37.24) - [Up: 37](https://indike.org/pramana/in.bauddha.taisho.1735.37) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.37.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.37.23](https://indike.org/pramana/in.bauddha.taisho.1735.37.23) · Pramāṇa