[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) › 56.5 # 大方廣佛華嚴經疏 56.5 大方廣佛華嚴經疏 56.5 - **Language:** Classical Chinese ### [56.5](https://indike.org/pramana/in.bauddha.taisho.1735.56.5) 今初發心住，文具斯六。初依教趣求中，見心陟位，故曰登山。智鑒位行，為十方觀察。情懷得旨，為欲見德雲。七覺助道，為經七日。忘所住位，方為得旨，故見在別山。見則定慧雙遊，為經行徐步。徐即是止，不住亂想故。行即為觀，不住靜心故。若約事說，即正修習般舟三昧故。二「見已往詣」下即見敬諮問。於中四：一設敬儀，重人法故。二「作如是」下申己發心，明有法器故。三「而未知」下正陳所問，彰己未知，請隨機說故。問中，於前十一句舉初略後，是經家略；若善財略，友云何領？四「我聞聖者」下歎德請說，有智善能、有悲無吝，故應為說。誘謂誘喻，即是教授，以成前解。誨謂誨示，即是教誡，以成前行。下皆倣此。前問但問因圓，此中結期果滿，即發心所為。 > Now, for the first abode of initial resolve, the text possesses all six. In the first, proceeding and seeking according to instruction, the mind of understanding ascends the stages, hence it says "climbing the mountain." Wisdom surveying the practices of the stages is "observing the ten directions." The heart cherishing the attained intent is "wishing to see Meghasvara." The seven factors of enlightenment aiding the path is "passing seven days." Forgetting the stage in which one abides is only then attaining the intent; hence he sees him on another mountain. Seeing him, concentration and wisdom travel together, which is "walking slowly in kinhin." "Slowly" is śamatha, because one does not abide in distracted thought. "Walking" is vipaśyanā, because one does not abide in a quietistic mind. If explained phenomally, it means he was properly cultivating the pratyutpanna-samādhi. Second, from "Having seen him, he went to him" onward is inquiring with reverence upon seeing. Within this are four parts: 1. establishing the etiquette of respect, because he values the person and the Dharma; 2. from "Made this remark" onward, stating his own initial resolve, clarifying that he is a Dharma vessel; 3. from "Yet I do not know" onward, properly setting forth what is questioned, manifesting his own lack of knowledge and requesting him to expound in accordance with his capacity. In the question, citing the beginning and omitting the later parts of the preceding eleven phrases is an abbreviation by the sūtra compiler; if Sudhana had abbreviated it, how could the friend have comprehended? 4. From "I have heard that the holy one" onward, praising virtue and requesting teaching: having wisdom, he is skilled; having compassion, he is not stingy; therefore he should expound for him. "Guiding" (you) means enticing and illustrating, which is instructing (avavāda), in order to accomplish the preceding understanding. "Admonishing" (hui) means instructing and admonishing (anuśāsana), in order to accomplish the preceding practice. Below, all follow this analogy. The preceding question merely asked about the perfection of causes; here, he concludes by aspiring to the fulfillment of fruition, which is the purpose of resolving. > — English (machine translation) (machine translation) - [Previous: 56.4](https://indike.org/pramana/in.bauddha.taisho.1735.56.4) - [Next: 56.6](https://indike.org/pramana/in.bauddha.taisho.1735.56.6) - [Up: 56](https://indike.org/pramana/in.bauddha.taisho.1735.56) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.56.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.56.5](https://indike.org/pramana/in.bauddha.taisho.1735.56.5) · Pramāṇa