[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) › 42.18 # 大方廣佛華嚴經疏 42.18 大方廣佛華嚴經疏 42.18 - **Language:** Classical Chinese ### [42.18](https://indike.org/pramana/in.bauddha.taisho.1735.42.18) 大文第七釋名分，亦攝如相迴向，稱如不動等故。釋名分二：一地釋名，即約法明位；二智者釋名，即約人彰德。今初十句，論攝為六，遠公復攝六為二：初二自分、後四勝進。勝進中復三：初一發修離過；次二因修成德，一成教道德、二成證道德、後一依德成位，亦有斯理。言為六者，一初二句名染對治，一治下地功用行小乘願諸魔業，故名不動地；二治煩惱習行故名不轉。上二即相用，煩惱不能動也。二次一句，得甚深故，可知。三有二句，發行清淨。上句發淨，謂得真無漏，三業無失，不破觀心，能發趣行。然其八地應對八住合名童真，而論經名王子，似不順文。下句行淨，正行之時離障自在故。四次二句名世間出世間有作淨勝，上句悲故隨世有作，自無所作；下句出世有作，以智善分別、故智障淨故，皆決定義。五有一句彼二無作淨勝，謂於世出世名為彼二，願力變化而不滯寂，故云無作，即無住涅槃。六有二句菩薩地勝，即分位過。前上句勝六地，以六地觀空為他有動，今念念發起殊勝行故，下句勝七地。上依論釋，今更指文別為一解：謂此諸名對前經立，初二從淨忍分受名，得無生忍，入不動故。此句為總，此智現前，故無退壞。次二約得勝行分受名，一得為深行菩薩不可知故、二離一切相等諸過失故。次三約淨土分受名，生地謂器世間，自在隨樂生故成地；眾生世間自在，隨物成身，自無作故。究竟地智正覺世間，決二諦故。次一約自在分，隨願成就方名自在。次一約大勝分，得深心等十種力持故。後無功用，通該始終。依此釋者，似若論家闕指明據。 > Part seven of the main text, "Explanation of Names," also subsumes dedication in accordance with marks, because it conforms with tathatā as immovable, and so on. The explanation of names is divided into two parts: first, the explanation of the name of the stage, which clarifies the station in terms of dharma; second, the explanation of the name of the wise one, which reveals virtue in terms of the person. Now, regarding the first ten phrases, the treatise subsumes them under six, while Master \[Hui\]yuan further subsumes the six under two: the first two are its own component, and the last four are the superior advancements. Within the superior advancements, there are again three: the first initiates cultivation and leaves behind faults; the next two, based on cultivation, accomplish virtue—one accomplishes the virtue of teaching the path, and one accomplishes the virtue of realizing the path; and the last one, relying on virtue, accomplishes the station. This reasoning also holds. As for the six: first, the first two phrases are called the antidotes to defilement. One counteracts the effortful practices, Hīnayāna vows, and various Māra karmas of lower stages; hence it is named the Immovable Stage. The second counteracts the habitual activities of afflictions; hence it is called Non-turning. These two are marks and function: afflictions cannot move them. Second, the next single phrase, because profound \[wisdom\] is attained, is understandable. Third, there are two phrases: the purity of initiating practice. The upper phrase is the purity of initiation, meaning that genuine non-outflow is attained, the three karmas are without fault, the contemplative mind is not broken, and one can initiate practice directed forward. However, since the eighth stage should correspond to the eighth dwelling and be collectively called "Kumārabhūta" (Childhood), the translation in the treatise's sūtra text calling it "Prince" does not seem to follow the text well. The lower phrase is the purity of practice, because at the time of engaging in correct practice, one is free from obstacles and sovereign. Fourth, the next two phrases are called the superior purity of active engagement in the worldly and transworldly realms. In the upper phrase, out of compassion, one engages in activity in accordance with the world, while oneself remaining without activity; in the lower phrase, regarding transworldly active engagement, because one skillfully discerns with wisdom, the cognitive obscurations are purified; thus both carry the sense of determination. Fifth, there is one phrase: the superior purity of non-activity in both realms. That is, the worldly and transworldly are called "both realms"; through the power of vows, one manifests transformations without remaining stuck in quiescence; hence it is called "non-activity," which is non-abiding nirvāṇa. Sixth, there are two phrases: the superiority of the bodhisattva stage, which is the transcendence of stages. The upper phrase surpasses the sixth stage, because in the sixth stage, contemplating emptiness still involves movement on account of others, whereas now in thought after thought one initiates superior practices; the lower phrase surpasses the seventh stage. The above follows the treatise's explanation. Now, pointing to the text directly, another interpretation is made: these various names are established in contrast to the preceding sūtra text. The first two derive their names from the component of purified forbearance: because one attains the forbearance of the non-arising of dharmas and enters the immovable. This phrase serves as the summary: because this wisdom is made manifest, there is neither regression nor destruction. The next two derive their names from the component of attaining superior practice: first, because one becomes a bodhisattva of profound practice who cannot be known; second, because one is free from all faults such as all marks. The next three derive their names from the component of the pure lands. "Stage of birth" refers to the vessel world: because one is born sovereignly in accordance with one's wish, it forms a stage; \["stage of transformation"\] refers to the sentient-being world: being sovereign, one forms bodies according to beings, while oneself remaining without activity; "ultimate stage" refers to the wisdom-sambodhi world: because it resolves the two truths. The next one derives its name from the component of sovereignty: only when accomplishments are made according to vows is it called sovereignty. The next one derives its name from the component of great superiority: because one attains the ten kinds of sustaining powers such as the profound mind. Finally, "effortless" spans from beginning to end. If one follows this interpretation, it seems the treatise master lacked clear textual basis to point to. > — English (machine translation) (machine translation) - [Previous: 42.17](https://indike.org/pramana/in.bauddha.taisho.1735.42.17) - [Next: 42.19](https://indike.org/pramana/in.bauddha.taisho.1735.42.19) - [Up: 42](https://indike.org/pramana/in.bauddha.taisho.1735.42) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.42.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.42.18](https://indike.org/pramana/in.bauddha.taisho.1735.42.18) · Pramāṇa