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# 大方廣佛華嚴經疏 45.13

大方廣佛華嚴經疏 45.13

- **Language:** Classical Chinese

### [45.13](https://indike.org/pramana/in.bauddha.taisho.1735.45.13)

大文第五「爾時普賢」下說分，中三：初承旨總告、二「佛子云何」下別釋十定、三第四十三卷末云「佛子此是」下總結十數。二中十定即為十段，各有標、釋、結。就初定，釋中分五：一智無盡、二心無邊、三定自在、四智巧現、五觀超絕，各有佛子以為揀別。五中，初二定方便、次一定體、後二定用。又前三各有標、徵、釋、結。今初，釋中十句五對：初二所事所化；次二化處化法，如影者，無實故、隨現故；次二攝護始終；次二所持能持；後二始心終願。第二心無邊者，前明所知無盡，今辨對境發心，以境無邊故心無邊。有十一句者，增數十也。第三定自在者，由前大智大心，故於三昧自在，方處非一、入出不同，故云差別，文並可知。第四智巧現中有標、徵、釋。釋中三：初法說。於中，先十句別明展轉深細、後一句總顯離相分明、次舉喻、後「佛子阿修羅」下以劣況勝。第五觀超絕中有法、喻、合。合中異前化現，故云法身。法性包含故一時頓見，由此義故無能映奪。

> Part Five of the main division, from "At that time, Samantabhadra…" onward, is the exposition section, which has three parts: first, receiving the intent and addressing them generally; second, from "Sons of the Buddha, what is…" onward, separately explaining the ten samādhis; third, at the end of the forty-third fascicle, where it says "Sons of the Buddha, these are…", generally concluding the number ten. Under the second, the ten samādhis form ten sections, each having an indication, an explanation, and a conclusion. Regarding the first samādhi, the explanation divides into five: 1. inexhaustibility of wisdom, 2. boundlessness of mind, 3. sovereignty of samādhi, 4. skillful manifestation of wisdom, and 5. transcendent contemplation; each has "Son of the Buddha" as a demarcation. Among the five, the first two are the expedient means of the samādhi, the next is the essence of the samādhi, and the latter two are the functions of the samādhi. Furthermore, the first three each have an indication, an interrogation, an explanation, and a conclusion. Now, regarding the first: within the explanation there are ten lines in five pairs: the first two are that which is served and those who are transformed; the next two are the places of transformation and the dharmas of transformation—being "like shadows" means being without substantiality and manifesting according to conditions; the next two are gathering and protecting from beginning to end; the next two are what is held and that which can hold; the last two are the initial aspiration and the ultimate vow. Second, "boundlessness of mind": the previous part explained the inexhaustibility of what is known; now it distinguishes the arousal of mind facing the objective realm: because the objective realm is boundless, the mind is boundless. There are eleven lines, adding one to the decimal number ten. Third, "sovereignty of samādhi": due to the previous great wisdom and great mind, one has sovereignty over samādhi; the directions and places are not one, and entering and emerging differ, hence it says "distinctions"; the text is understandable. Fourth, "skillful manifestation of wisdom" has an indication, an interrogation, and an explanation. Within the explanation there are three parts: first, exposition in terms of Dharma. Within this, first ten lines separately elucidate progressive depth and subtlety; subsequently, one line generally reveals clear freedom from marks; next, an analogy is adduced; subsequently, from "Sons of the Buddha, just as an asura…" onward, contrasting the inferior to illustrate the superior. Fifth, "transcendent contemplation" has Dharma, analogy, and application. In the application, differing from the previous manifested transformations, it speaks of the dharmakāya. Because the dharmatā encompasses them, they are seen all at once; on account of this meaning, nothing can outshine or overwhelm them.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.45.13) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1735.45.13](https://indike.org/pramana/in.bauddha.taisho.1735.45.13) · Pramāṇa
