[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) › 41.8 # 大方廣佛華嚴經疏 41.8 大方廣佛華嚴經疏 41.8 - **Language:** Classical Chinese ### [41.8](https://indike.org/pramana/in.bauddha.taisho.1735.41.8) 第五「佛子菩薩住此第七」下彼果分中，論主此中名雙行果。此果實通諸分，以雙行是正住行，親生此果故。又以雙行該於諸分皆雙行故，名雙行果。文分四果：一業清淨、二得勝三昧、三得過地、四得勝行。遠公云：「初即彼障對治果；二即雙行果；三即前上地勝果，勝行轉增故；四即樂無作行對治果，以彼方便及起勝行滿足在此故。」又初一即自他二行雙行、二即定慧雙行、三即悲智等雙行、四即寂用雙行。就初果中復分四種：一者戒清淨。於中，初約性戒明戒，但三業淨。後「所有」已下約制聽明戒，則惡止善行。二「世間所有」下世間智淨，此辨行用。三「此菩薩」下明得自身勝，此明行體。論云心行二平等無與等者，謂深心及妙行為二，深心即證行，猶是前十方便；妙行即教行，亦是前起勝行。此二齊起故云平等，不同前地有無間生。四「諸禪」下明得勝力，謂得禪等現前勝功德力故。上三自分，此一勝進。文中二：初明離定障。禪等已見品初。論云「寂滅樂行故」，此釋三昧是現法樂住禪。次云滅定三摩跋提者，以三摩鉢底有其五種：一四無色、二八勝處、三十遍處、四滅盡定、五無想定。前四菩薩多入，為化眾生；後一不入，非聖法故。今於五中，正意在於滅定，故論別明。下解脫月亦因此言，問何位中能入滅定也。後「此地」下離智障可知。 > Fifth, under "Disciple of the Buddha, when a bodhisattva abides in this seventh \[ground\]..." in the section on its fruit: here the author of the commentary designates this the fruit of dual practice. This fruit in fact extends throughout all the divisions, because dual practice is the practice of correctly abiding, directly giving birth to this fruit. Furthermore, because dual practice encompasses all the divisions as all being dual practice, it is called the fruit of dual practice. The text divides into four fruits: first, purity of action (karma); second, attaining superior samādhis; third, attaining transcendence of grounds; and fourth, attaining superior practice. Master \[Hui\]yuan says: "The first is the fruit of counteracting those hindrances; the second is the fruit of dual practice; the third is the fruit of superior advancement over the previous grounds, because superior practice progressively increases; and fourth is the fruit that counteracts the delight in non-active practice, because those expedients and the arising of superior practice are brought to fulfillment here." Furthermore, the first is the dual practice of both self-benefiting and other-benefiting practices; the second is the dual practice of calm and insight; the third is the dual practice of compassion and wisdom, and so forth; and the fourth is the dual practice of quiescence and function. Within the first fruit, four further kinds are distinguished: the first is purity of precepts. Within this, it first explains precepts in terms of precepts of intrinsic nature, whereby only the three karmas are purified. Below "All..." it explains precepts in terms of prohibitions and permissions, whereby evil is stopped and good is practiced. Second, below "All worldly..." is purity of worldly wisdom, which explains the functioning of practice. Third, below "This bodhisattva..." explains attaining personal superiority, which explains the essence of practice. The treatise says that the equality of mind and practice is unequaled: this refers to the profound mind and sublime practice as two; the profound mind is practice of realization, which is still the previous ten expedients; sublime practice is practice of teaching, which is also the previous arising of superior practice. These two arise together, hence they are called "equal," unlike in the previous grounds where they arose without interruption \[only in alternation\]. Fourth, below "various dhyānas..." explains attaining superior power, meaning attaining the power of superior virtues manifest in the dhyānas and so forth. The first three pertain to its own stage, while this one pertains to superior advancement. Within the text there are two parts: first, explaining liberation from obstacles to meditative concentration. The dhyānas and so forth have already been seen at the beginning of the chapter. The treatise says: "Because of practicing the bliss of quiescence"—this explains that samādhi is the dhyāna of dwelling in happiness in the present dharma. Next it speaks of the samāpatti of the absorption of cessation: there are five kinds of samāpattis: first, the four formless \[absorptions\]; second, the eight bases of mastery; third, the ten totalities; fourth, the absorption of cessation; and fifth, the absorption of non-conception. Bodhisattvas frequently enter the first four in order to transform sentient beings; they do not enter the latter one, because it is not a noble teaching. Here, among the five, the primary intent lies in the absorption of cessation, so the treatise distinguishes it. Below, Vimukticandra also takes occasion from this statement to ask in what station one is able to enter the absorption of cessation. The subsequent part, below "this ground...", on liberation from cognitive obstacles, can be understood. > — English (machine translation) (machine translation) - [Previous: 41.7](https://indike.org/pramana/in.bauddha.taisho.1735.41.7) - [Next: 41.9](https://indike.org/pramana/in.bauddha.taisho.1735.41.9) - [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.41.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.41.8](https://indike.org/pramana/in.bauddha.taisho.1735.41.8) · Pramāṇa