[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) › 58.11 # 大方廣佛華嚴經疏 58.11 大方廣佛華嚴經疏 58.11 - **Language:** Classical Chinese ### [58.11](https://indike.org/pramana/in.bauddha.taisho.1735.58.11) 第三「夜神答」下稱讚授法，先讚、後授。授中二：先長行、後偈頌。長行中三：第一正授法門、第二謙己推勝、第三指示後友。初中二：先總答所問、後別示己法。今初，有標、徵、釋、結。釋中有十句，初總、餘別。別中，三是智法光明、四放光利益、五常光發焰，餘可知。二「善男子我得」下別示己法，於中二：先標名體，謂契理無著為寂靜，止觀雙運為禪定，正法樂住為樂，大用無涯為普遊步。後「普見三世」下廣顯業用，於中四：初明攀緣如實禪，同如來清淨禪，即寂靜業用；次現法樂住禪，即定業用；三明引生功德禪、四饒益有情禪，此二即普遊步業用。今初，文中有標、徵、釋。標以見佛無著故寂靜。釋云所以無著者，窮了如來之體性故。文有十，非大同《中論》八不，謂不去不來、不生不滅為四，其非實非妄即是不常，非遷非壞即是不斷，一相即非異、無相亦非一。二「善男子我如是了」下明現法樂住禪，先牒前起後、後「思惟」下正顯四禪。初禪中，思惟觀察即是尋伺，當對治支，堅固莊嚴猶是尋伺之相。次不起一切妄想分別，即所離障。然世禪但離欲惡不善，今一乘深妙故離一切妄想。次大悲救護一切眾生，即利益支，謂離自憂，念眾生憂，故生喜樂。後「一心」下即所依支，謂彼二依止二禪中息一切意業，即滅覺觀。次攝一切眾生是一心，智力勇猛是內淨無覺無觀。次喜心悅豫是定生喜樂。修第二禪即彼二依止，下三四禪準此。三禪中，初思惟一切眾生自性，即捨念二支，謂捨離前攝生之喜，於此捨中不失念故。厭離生死，即慧樂二支，謂正知生死不可喜故，厭離即得真寂之樂。四禪中二句通具三支，謂苦喜憂樂皆是眾苦熱惱，於下苦中橫生樂故。四受俱亡故，云悉能息滅，即捨念清淨。既無苦樂，即是中受。三「增長圓滿」下引生功德禪。遊戲神通，即普遊步義。上來皆約一乘，異於三地寄法故，乃至云普入法界。四「善男子我修此」下明饒益有情禪。種種方便無不饒益，亦普遊步義。文中三：初令修四念處等觀、次「若有眾生」下明作道因緣、後「復次」下令修四正斷。 > Third, from 'The night goddess answered' downward, praising and conferring the Dharma: first praising, then conferring. In the conferring, there are two parts: first prose, and then verses. In the prose, there are three: 1. Directly conferring the Dharma door; 2. Humbly deprecating herself and deferring to the superior; 3. Pointing out the subsequent friend. In the first, there are two: first, generally answering what was asked; second, individually indicating her own Dharma. Now for the first, there are indication, inquiry, explanation, and conclusion. In the explanation, there are ten clauses: the first is general, and the rest are specific. Among the specific: the third is the light of the Dharma of wisdom, the fourth is emitting light to benefit, and the fifth is the constant light flaring up into flames; the rest can be understood. Second, from 'Good man, I have attained' downward, individually indicating her own Dharma. Within this are two: first, indicating its name and essence, meaning that according with noumenon without attachment is 'tranquil' (śamatha); the paired operation of calming and insight is 'dhyāna'; dwelling happily in the correct Dharma is 'bliss'; and boundless great function is 'universal walking.' Next, from 'Universally seeing the three periods of time' downward, extensively revealing its karmic functions, within which are four: first, explaining dhyāna that grasps reality as it is, which is identical to the Tathāgata's pure dhyāna, namely the karmic function of tranquility; next, dhyāna of dwelling happily in the present phenomena, namely the karmic function of concentration (samādhi); third, explaining dhyāna that generates merit; fourth, dhyāna of benefiting sentient beings; these two are the karmic functions of universal walking. Now for the first, in the text are indication, inquiry, and explanation. The indication takes seeing the Buddha without attachment as tranquility. The explanation says that the reason for being without attachment is fully comprehending the Tathāgata's essential nature. The text has ten negations, broadly identical to the eight negations of the Madhyamakaśāstra: not going, not coming, not arising, and not ceasing are four; 'neither real nor unreal' is not permanent; 'neither moving nor destroyed' is not annihilated; 'a single mark' is not different, and 'markless' is also not one. Second, from 'Good man, as I thus comprehended' downward, explaining the dhyāna of dwelling happily in the present phenomena: first rehearsing the preceding to introduce what follows, and then from 'Contemplating' downward, directly revealing the four dhyānas. In the first dhyāna, contemplating and observing is vitarka and vicāra, corresponding to the counteractive factor; solid adornment is still the mark of vitarka and vicāra. Next, not giving rise to all deluded thoughts and conceptualizations is the obstacle to be abandoned. However, worldly dhyāna only leaves desire and evil unwholesome states, whereas now the Ekayāna is profound and wondrous, hence it leaves all deluded thoughts. Next, great compassion rescuing and protecting all sentient beings is the benefit factor, meaning leaving one's own grief and being mindful of the grief of sentient beings, thus generating joy and bliss. Next, from 'Single-mindedly' downward is the support factor, meaning those two supports. In the second dhyāna, resting all mental actions is extinguishing thought and observation. Next, gathering all sentient beings is single-mindedness; heroic power of wisdom is inner purity without thought or observation. Next, joyful and delighted mind is joy and bliss born of concentration. Cultivating the second dhyāna means those two supports; the third and fourth dhyānas below follow this model. In the third dhyāna, first contemplating the self-nature of all sentient beings is the two factors of equanimity (upekṣā) and mindfulness (smṛti), meaning abandoning the former joy of gathering beings, while within this equanimity not losing mindfulness. Detaching from saṃsāra is the two factors of wisdom (prajñā) and bliss (sukha), meaning correctly knowing that saṃsāra cannot be rejoiced in; detaching from it, one immediately obtains the joy of true tranquility. In the fourth dhyāna, two clauses collectively possess three factors: suffering, joy, grief, and pleasure are all the distress and fever of multifaceted suffering, arbitrarily generating pleasure amidst lower suffering. Since the four feelings are all obliterated, it says 'all are capable of being stilled,' which is the purity of equanimity and mindfulness. Once suffering and pleasure are absent, this is neutral feeling. Third, from 'Increasing and fulfilling' downward, dhyāna that generates merit. Disporting in supernatural powers is the meaning of 'universal walking.' All the above are based on the Ekayāna, different from the Dharmas lodged in the third stage; hence it even says 'universally entering the dharmadhātu.' Fourth, from 'Good man, as I cultivate this' downward, explaining the dhyāna of benefiting sentient beings. There is no benefit not conferred through various skillful means, which is also the meaning of 'universal walking.' In the text are three: first, causing them to cultivate the contemplations of the four applications of mindfulness, etc.; next, from 'If there are sentient beings' downward, explaining acting as causes and conditions for the path; finally, from 'Furthermore' downward, causing them to cultivate the four right exertions. > — English (machine translation) (machine translation) - [Previous: 58.10](https://indike.org/pramana/in.bauddha.taisho.1735.58.10) - [Next: 58.12](https://indike.org/pramana/in.bauddha.taisho.1735.58.12) - [Up: 58](https://indike.org/pramana/in.bauddha.taisho.1735.58) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.58.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.58.11](https://indike.org/pramana/in.bauddha.taisho.1735.58.11) · Pramāṇa