[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) › 41.6 # 大方廣佛華嚴經疏 41.6 大方廣佛華嚴經疏 41.6 - **Language:** Classical Chinese ### [41.6](https://indike.org/pramana/in.bauddha.taisho.1735.41.6) 第三「無有一念」下辨雙行勝。文分四別：一二行雙無間、二「常不捨」下信勝、三「此菩薩於念念」下能作大義、四「佛子此十」下菩提分差別。四中，前三別顯、後一總該。三中，前一自分、後二勝進。今初，無有一念休息廢捨者，正顯雙行無間之義。謂不捨前不動之止、觀察之觀，為止觀。二行雙行，一念不休，即無間義。次「行住」下顯無間時，謂四儀。睡寤舉睡夢者，以昧況審。二信勝者，論云「彼無量智中殊異義，莊嚴相現前。」專念故者，專念忍可，即是信義，常信前十無量。二嚴佛境，故名為勝。三作大義者，一念頓具十度之行，義利廣故，念念修起，故名為作。文中二：先總明、後「何以」下徵釋。徵云：十度行異，一念寧圓？釋文分二：先明能具所以，由悲智雙運故。後「所有」下顯所具之相。檀通悲智，忍唯約悲，餘皆約智。然此中十相，意令一念十相不同故。三檀等中隨取其一，可以意得。理實無所不具，故下菩提分中云「一切皆滿前六」，可知但釋後四。方便涉事云無量智，以是智故。又能出生施等行願，以攝眾生故名方便。願中由此願智，能求八地已上上上大波羅蜜，攝取彼勝行故。次力中，以是智故、遠離布施等障故，不為彼動。智中，以是智故，布施等一切種差別如實了知。為化眾生，故此四相皆從用立名，通成前六。亦有別成前六等，並如初會中辨。一念具十，念念皆然，初心欲修，至此方得。四菩提分差別中有四種相，前二攝善、後二離過。一依大乘行，謂十度自利，此即大義。結文為顯十度通二義故，論將屬後，巧用經文。二四攝者，即依教化眾生。三四持等，即依煩惱障增上淨故。謂依四持為所住處，以三解脫為所依門，修行三十七品，則得煩惱障淨。任持自分故名為持，亦名四家所住處故。四者，一般若家，此是能照；二者諦家，即是所照；三捨煩惱家；四苦清淨家。由初二勝業，離此惑苦。若約別說，初一見道前，次三即見修無學。四「略說」下依智障清淨，以無所不具故，離塵沙無明。 > Third, from “there is not a single thought...” downward, discerning the superiority of dual practice. The text is divided into four parts: 1. the non-interruption of both practices; 2. from “constantly does not abandon...” downward, superior faith; 3. from “in thought after thought this bodhisattva...” downward, the ability to accomplish great benefit; 4. from “Disciples of the Buddha, these ten...” downward, the distinctions of the factors of bodhi. Among these four, the first three explain specific aspects, and the last one subsumes them universally. Among the three, the first is his own station, and the latter two are superior advancements. In the first, not resting or relinquishing for a single thought directly reveals the meaning of uninterrupted dual practice. That is to say, not abandoning the preceding unmoving calming (śamatha) and the discerning contemplation (vipaśyanā) constitutes calming and contemplation. The dual practice of both, not resting for a single thought, is the meaning of non-interruption. Next, from “walking, standing...” downward reveals the uninterrupted times, meaning the four postures. Sleeping and waking—mentioning sleep and dreams—is using the obscure to illustrate the clear. Second, as for superior faith, the treatise says: “The distinct meanings in that countless wisdom and the adornment marks appear before him.” Because of single-minded mindfulness, single-minded mindfulness and assent are precisely the meaning of faith; he constantly has faith in the preceding ten countless \[realms\]. Two adornments of the Buddha’s realm are thus called superior. Third, as for accomplishing great benefit, within a single thought he completely possesses the practices of the ten pāramitās; because the benefits are vast and are cultivated and raised in thought after thought, it is called “accomplishing.” In the text there are two parts: first, a general explanation; later, from “Why?” downward, a questioning explanation. The question asks: “The practices of the ten pāramitās are different; how could they be complete in a single thought?” The explanatory text is divided into two: first, explaining the reason he can possess them, which is through the dual operation of compassion and wisdom. Later, from “all...” downward reveals the marks of what is possessed. Generosity applies to both compassion and wisdom; patience relates solely to compassion; the rest relate entirely to wisdom. However, regarding the ten marks here, the intention is to make the ten marks distinct within a single thought. In the three types of generosity, etc., whatever one takes up, it can be understood through its intention. In reality and principle, there is nothing that is not possessed; hence, below in the factors of bodhi it says, “all are fulfilled; the former six can be understood, and it only explains the latter four.” Expedient means engaging in phenomena is called countless wisdom, because it is wisdom. Furthermore, it can generate practices and vows such as giving to gather sentient beings, hence it is called expedient means. In vows, by virtue of this wisdom of vows, he can seek the supreme, great pāramitās from the eighth stage upward, to gather and take up those superior practices. Next, in power, because of this wisdom, he is far removed from hindrances such as \[hindrances to\] giving, and thus is not shaken by them. In wisdom (jñāna), because of this wisdom, he knows as it truly is all the various distinctions of giving and so forth. For the sake of transforming sentient beings, these four marks are all named after their functions, universally completing the former six. There are also specific completions of the former six, etc., all as analyzed in the first assembly. Possessing ten in a single thought, and being so in thought after thought—this was desired to be cultivated at the initial aspiration, and only upon reaching here is it attained. Fourth, within the distinctions of the factors of bodhi there are four marks: the first two gather the wholesome, and the latter two remove faults. 1. Relying on Mahāyāna practice, meaning the self-benefit of the ten pāramitās; this is the great benefit. The concluding text shows that the ten pāramitās encompass both meanings; the treatise takes it as belonging to the latter, skillfully using the sūtra text. 2. The four means of gathering, which rely on teaching and transforming sentient beings. 3. The four upholdings and so on, which rely on the superior purification of the hindrance of afflictions. That is, relying on the four upholdings as dwelling places and using the three liberations as reliance-doors, cultivating the thirty-seven factors \[of bodhi\], one then attains the purification of the hindrance of afflictions. Supporting one's own station is called “upholding,” which is also called the dwelling place of the four families. The four are: 1. the family of prajñā, which is that which can illuminate; 2. the family of truth, which is that which is illuminated; 3. the family of relinquishing afflictions; 4. the family of the purification of suffering. Due to the first two superior deeds, he is freed from these afflictions and suffering. If explained specifically, the first one is before the path of seeing, and the next three are seeing, cultivation, and no-more-learning. 4. From “in brief...” downward, relying on the purification of the hindrance to the knowable, because nothing is not possessed, he is freed from ignorance as countless as the dust and sand. > — English (machine translation) (machine translation) - [Previous: 41.5](https://indike.org/pramana/in.bauddha.taisho.1735.41.5) - [Next: 41.7](https://indike.org/pramana/in.bauddha.taisho.1735.41.7) - [Up: 41](https://indike.org/pramana/in.bauddha.taisho.1735.41) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.41.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.41.6](https://indike.org/pramana/in.bauddha.taisho.1735.41.6) · Pramāṇa