[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) › 52.27 # 大方廣佛華嚴經疏 52.27 大方廣佛華嚴經疏 52.27 - **Language:** Classical Chinese ### [52.27](https://indike.org/pramana/in.bauddha.taisho.1735.52.27) 今初十門，明歡喜地中行。若麁相分，總為三段：初二約身、次四辨語、後四明意，總顯彼地三業殊勝。若順彼文，且分為二：初九明初住地中行、後一明安住地中行。前中分四：初六門明依何身、次心一門辨以何因、三發心門明為何義、四周遍門顯有何相。今初，分二：前二約身辨身、後四就語徧身，語屬身故，皆是深種善根之所攝故。今初，分二：此門約色身業用明身，十句可知。後十種身，約法門自體明身，故但云身。十中，度攝福智等，即前深種善根集助道等，互有影略。二就語辨身中，四門皆是所種善根，是知彼文雖無，義已含有。若全異彼，豈為彼行？若全同彼，何須重說？故彼文節節皆云「若廣說者不可窮盡」，小異何疑。四門即分為四：初十種語，明語體用。若約遮釋，十中初一離惡口；二離兩舌；次二離妄語，一麁、二細；餘六離綺語。若約表釋，十種各顯一德。二、十種淨修語，顯語淨因。初二攝法、次二離過、次二攝善、次二法施、後二求法行，由此十事能令語淨。三、十王守護，即淨語之果。發其言善，幽冥應之，況其人乎。然《地經》中，善知識善護意，通由諸善，不獨由語，故《度世經》亦不躡前。四、十種大事，案經即內善外護，故能成所作。然即《地經》善集白法、善淨深心等。餘句中義，亦不獨躡於語。然皆躡者，以語例餘，於理無爽。十句並通二利，文相亦顯。第二、十種心者，明以何因。以大悲為首，荷負一切等故。十中，一荷負心，心如大地，荷四重任故；二深廣，心包含無外故；三勝心；四淨心；五利；六堅；七無染；八希有；九智慧；十無邊，並語心體也。第三、十種發心者，明為何義。為上求下化故，發起勝用，十句可知。第四、十種周遍心，明有何相。以過凡夫地，入真如法中故。十中，一總明悲廣智大，曠若虛空；二智契深極，餘皆可知。第二、十種根，即安住地中行。由前初住之行，令此勝用增上皆光顯故，名之為根。十中分三：初一信成就、次六修行成就。於中，初句樂欲根，即近安樂法，多聞能正觀故；二不退者，即不著名利，於三昧中亦無愛著及貪求故；三安住者，萬行念念現前故；四五悲智不斷。上皆教道。六即證道之修。後三即迴向成就，一總求一切地智故，即金剛智照徹法性故；二別求法身；三求功德身，謂十力等。 > Now, the first ten gates elucidate the practice in the Joyful Stage. If distinguished roughly, they are generally divided into three sections: the first two concern the body, the next four distinguish speech, and the latter four elucidate the mind, generally revealing the supremacy of the three karmas in that stage. If following that text, they are provisionally divided into two: the first nine elucidate the practice of initially abiding in the stage, and the last one elucidates the practice of stably abiding in the stage. The former is divided into four: the first six gates elucidate what body one relies upon, the next one gate of mind distinguishes by what cause, the third gate of arousing the mind elucidates for what purpose, and the fourth gate of all-pervading mind reveals what marks there are. In this first part, it is divided into two: the first two distinguish the body through the body, and the latter four pervade the body with speech, because speech belongs to the body, all being gathered by deeply planting kuśala-mūla. Now the first is divided into two: this gate elucidates the body through the bodily karma and functions of the physical body, the ten phrases of which can be understood. The subsequent ten kinds of bodies elucidate the body through the essence of the Dharma gates, hence simply called "bodies." Among the ten, pāramitā, gathering, merit, wisdom, and so forth are reciprocal condensations and omissions with the former deeply planting kuśala-mūla, collecting aids to the path, and so forth. Second, in distinguishing the body through speech, all four gates are the kuśala-mūla planted; thus we know that although absent in that text, the meaning is already contained therein. If they were completely different from that, how could they be practices of that \[stage\]? If they were completely identical to that, why need they be stated again? Therefore, that text states at every juncture, "If explained extensively, it could not be exhausted"; what doubt is there regarding minor differences? The four gates are then divided into four: first, the ten kinds of speech elucidate the essence and function of speech. If explained through negation, among the ten, the first one is free from harsh speech; the second is free from divisive speech; the next two are free from false speech, one coarse and one subtle; the remaining six are free from frivolous talk. If explained through affirmation, each of the ten kinds reveals one virtue. Second, the ten kinds of purified cultivation of speech reveal the causes of pure speech: the first two gather the Dharma, the next two abandon faults, the next two gather goodness, the next two are dharma-dāna, and the last two are practices of seeking the Dharma; due to these ten matters, one can make speech pure. Third, the protection by the ten kings is precisely the fruit of pure speech. When one utters good words, the unseen realm responds to them, how much more so to the person! However, in the Daśabhūmika Sūtra, the good friend's good protection of the mind generally arises from all virtues, not solely from speech; therefore, the Dushi jing also does not strictly connect with what precedes. Fourth, the ten kinds of great matters, according to the sūtra, consist of internal goodness and external protection, thereby enabling one to accomplish what is undertaken. Yet they are precisely well accumulating pure dharmas, well purifying the profound mind, and so forth in the Daśabhūmika Sūtra. The meanings in the remaining phrases also do not solely follow speech. Yet all connect, using speech to illustrate the rest, without any disruption in principle. The ten phrases all apply to both benefits, and the textual features are also evident. Second, the ten kinds of mind elucidate by what cause: because great compassion is the leader, shouldering all, and so forth. Among the ten: first, the shouldering mind, the mind being like the great earth because it shoulders the four heavy burdens; second, the deep and broad mind, because the mind embraces all without exterior; third, the supreme mind; fourth, the pure mind; fifth, the sharp; sixth, the firm; seventh, the unstained; eighth, the rare; ninth, the wise; tenth, the boundless—all speaking of the essence of the mind. Third, the ten kinds of arousing the mind elucidate for what purpose: for the purpose of seeking above and transforming below, one arouses supreme functions; the ten phrases can be understood. Fourth, the ten kinds of all-pervading mind elucidate what marks there are: because one has transcended the stage of ordinary beings and entered into the Dharma of tathatā. Among the ten: first, generally elucidating that compassion is broad and wisdom is vast, boundless like empty space; second, wisdom tallies with the profound utmost; the rest can all be understood. Second, the ten kinds of faculties are precisely the practice of stably abiding in the stage. Because the practice of initially abiding previously makes these supreme functions increase and all shine forth, they are called faculties. Among the ten, they are divided into three: the first one is the accomplishment of faith, and the next six are the accomplishment of practice. Therein, the first phrase is the faculty of aspiration, which means approaching peaceful dharmas, because with much hearing one can contemplate correctly; second, non-regression, which means not clinging to fame and profit, having neither craving nor seeking even within samādhi; third, stably abiding, because the myriad practices are manifested in thought after thought; the fourth and fifth are uninterrupted compassion and wisdom. The above are all the path of teaching. The sixth is the cultivation of the path of realization. The last three are the accomplishment of pariṇāmanā: first, generally seeking the knowledge of all stages, which means vajra-knowledge illuminating dharmatā completely; second, specifically seeking the dharmakāya; third, seeking the body of merit, namely the ten powers and so forth. > — English (machine translation) (machine translation) - [Previous: 52.26](https://indike.org/pramana/in.bauddha.taisho.1735.52.26) - [Next: 52.28](https://indike.org/pramana/in.bauddha.taisho.1735.52.28) - [Up: 52](https://indike.org/pramana/in.bauddha.taisho.1735.52) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.52.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.52.27](https://indike.org/pramana/in.bauddha.taisho.1735.52.27) · Pramāṇa