[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) › 44.4 # 大方廣佛華嚴經疏 44.4 大方廣佛華嚴經疏 44.4 - **Language:** Classical Chinese ### [44.4](https://indike.org/pramana/in.bauddha.taisho.1735.44.4) 第二「佛子菩薩摩訶薩以如是」下明三昧分。於中二：初牒前起後、後「即得」下正顯。於中四：初別舉十名、二「如是等」下結所得數、三「菩薩於此」下彰入滿足、四「其最後」下顯最後名。今初十中，初總、餘別。總云離垢者，離煩惱垢故，是障盡地，偏受此名。別中九定離八種垢：一入密無垢，謂解入事事法界深密之處，不與惑俱故。二近無垢，萬行已圓，道場斯近故，如《淨名》說。上來初一解，次一行，下三成德。三放光無垢，謂光開心華令其見實，亦能坐種種大寶蓮華，光無不照故。四陀羅尼無垢，如海包藏。五起通無垢，則無心頓現。上五皆起法身之定也。六有二定清淨佛土無垢。上句無量，則盡法界之疆域；下句正觀，窮國土之體性。上六自利。七化生無垢。上之二利皆自分行。八正覺無垢，謂勝進上覺將成菩提時，一切諸佛迭共現前而證知故。如下受職處說，以本覺將現故。二結數者，亦是眷屬。皆現前者，久修成就，不加功力自然現故。三彰入滿足中，能入者，通方便定體入起相，即隱顯無方，故云善巧。善了所作，即知業用。四彰最後名者，將說受位分故。一切智者，佛無分別智也。論經重言智者，兼後得智。二智平等，名受位也。 > Second, from 'Sons of the Buddha, when the bodhisattva mahāsattva with such...' downward clarifies the division on samādhis. Within this there are two parts: first, repeating what precedes to introduce what follows; second, from 'immediately attains' downward, directly revealing it. Within this there are four parts: 1) individually citing the ten names; 2) from 'such and the like' downward, concluding the number attained; 3) from 'the bodhisattva in this' downward, displaying entering to fulfillment; 4) from 'the last of these' downward, revealing the name of the final one. Now in the first of the ten: the first is general, and the rest are specific. Generally it is called 'free from defilement' (vimalā) because it is free from the defilements of afflictions; this is the stage where obscurations are exhausted, so it specifically receives this name. In the specific, nine samādhis are free from eight kinds of defilement: 1) 'free from defilement in entering the esoteric': meaning understanding and entering the deep and esoteric places of the dharmadhātu of phenomena and phenomena, not being associated with confusion; 2) 'free from defilement in proximity': the myriad practices already completed, the bodhimaṇḍa is thus near, as spoken of in the \*Vimalakīrti\*; the above first is understanding, the next is practice, and the lower three are the accomplishment of virtues; 3) 'free from defilement in emitting light': meaning the light opens the mind-lotus, causing one to see reality, and one is also able to sit on various great jewel lotuses, with light illuminating everywhere; 4) 'free from defilement in dhāraṇī': containing and storing like the ocean; 5) 'free from defilement in giving rise to supernormal powers': manifesting suddenly without deliberate mind. The above five are all samādhis that give rise to the dharmakāya. 6) There are two samādhis 'free from defilement in purifying buddha-lands': the upper phrase 'immeasurable' exhausts the frontiers of the dharmadhātu; the lower phrase 'correct contemplation' penetrates the essence of the lands. The above six are self-benefit. 7) 'Free from defilement in transforming beings': both of the above two benefits belong to the practices of one's own share. 8) 'Free from defilement in sambodhi': meaning in the progressive higher awakening when bodhi is about to be accomplished, all buddhas appear before one in succession to witness and know it; as explained below in the section on receiving the office, because original awakening is about to become manifest. 2) Concluding the number: these are also retinues. As for 'all appearing before \[the bodhisattva\]': through the completion of long cultivation, they appear naturally without exerting effort. 3) In displaying entering to fulfillment: 'those able to enter' refers to skillfully entering and arising from the essence of both the preparatory and the fundamental samādhis without fixed direction, hence it is called 'skillful'. 'Skillfully understanding what is done' means knowing their karmic function. 4) Revealing the name of the final one: because it is about to expound the division on receiving the station. 'All-knowledge' (sarvajñā) is the Buddha's non-conceptual wisdom (nirvikalpa-jñāna). The treatise-sūtra repeats the word 'wisdom' to include subsequent wisdom. The equality of the two wisdoms is named receiving the station. > — English (machine translation) (machine translation) - [Previous: 44.3](https://indike.org/pramana/in.bauddha.taisho.1735.44.3) - [Next: 44.5](https://indike.org/pramana/in.bauddha.taisho.1735.44.5) - [Up: 44](https://indike.org/pramana/in.bauddha.taisho.1735.44) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.44.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.44.4](https://indike.org/pramana/in.bauddha.taisho.1735.44.4) · Pramāṇa