[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 16.19 # 大方廣佛華嚴經隨疏演義鈔 16.19 大方廣佛華嚴經隨疏演義鈔 16.19 - **Language:** Classical Chinese ### [16.19](https://indike.org/pramana/in.bauddha.taisho.1736.16.19) 疏「如攝大乘等七種大性不離於此」者，結會他文。而言等者，等取《雜集》、《瑜伽》、《般若》大同小異。《攝大乘》第一釋大乘云「若廣釋者，七種大性共相應故，不廣說之。」《瑜伽》四十六云「一法大性、二發心大性、三勝解大性、四增上意樂大性、五資糧大性、六時大性、七圓證大性。」《雜集》十一說七大性者，一者境大性、二者行大性、三智、四精進、五方便善巧、六證得、七業。彼論云「何等名為七種大性？一者境大性，以菩薩道緣百千等無量諸經廣大教法為境界故。二行大性，正行一切自利利他廣大行故。三智大性，了知廣大補特伽羅法無我故。四精進大性，於三大阿僧企耶劫方便勤修無量百千難行行故。五方便善巧大性，不住生死及涅槃故。六證得大性，證得如來十力、無畏、不共佛法等無量無數大功德故。七業大性，窮生死際示現一切成菩提等，建立廣大諸佛事故。」若般若無著論七大性者，一法、二心、三信解、四淨心、五資糧、六時、七果，此與《瑜伽》大同。若與《對法》會者，一法，即《雜集》境大性，緣大教法而為境故。二心，即是行大性，即由淨心行二利行故。三信解，即智大性，信解與智於境印持、於境決斷，大意同故。四淨心，即精進，由精進練磨令心淨故。五資糧，即是方便善巧，由大悲般若而為方便，與無住涅槃為資糧故。六時，即《雜集》第七業大性，窮生死際盡未來時，建立佛事而為業用故。七果，即《雜集》第六證得大性，謂證佛功德而為果故。《雜集》據依體起用得果，不捨行因，證居其先。《般若論》中約時通因果，故果居時後。餘之次第，二論意同，謂依教起行達甚深理，精進長時不滯二邊，證大勝果，窮生死際建立佛事，故名為大。《雜集》即是《對法》、《瑜伽》，大同《般若》。今疏總會上十大義，為七種大性攝：一體大，即第三智大之中所知無我之理。二相大，亦所知攝，亦法大性，即境攝故。三用大，即方便大，而是即體之用，亦境攝故。四果大，全同。五因大，攝其五大性：一發菩提心，即是心大。二起解者，攝勝解大。三行願證，並是行大，是十地因證，非果證故。四精勤匪懈，即淨心精進大。五成就諸位，即攝資糧大。六智大，全同而義小異，通了性相因果等故。七教大，即是境法大性。八義通前六，但除教故。九名同《雜集》初一，而義同時大及與方便善巧。十同第六，而具含二論時業二名。為對題中七字攝十，故有開合及次第不同，而義無違，故云「七種大性不離於此」。或相大一種，二論略無，理亦無失。又通約十大，教旨小殊，不妨有異。 > Regarding the Commentary's statement, "As in the Mahāyānasaṃgraha and other texts, the seven kinds of greatness are not apart from this": it concludes and reconciles with other texts. Saying "and other texts" encompasses the Samuccaya, the Yogācārabhūmi, and the Prajñā\[-pāramitā-śāstra\], which are largely similar with minor differences. The first fascicle of the Mahāyānasaṃgraha explains the Mahāyāna: "If explained extensively, because the seven kinds of greatness are mutually associated, it will not be explained extensively here." Fascicle forty-six of the Yogācārabhūmi states: "First, greatness of dharma; second, greatness of generating the aspiration; third, greatness of adhimukti; fourth, greatness of superior intention; fifth, greatness of provisions; sixth, greatness of time; seventh, greatness of perfect realization." Fascicle eleven of the Samuccaya states the seven greatnesses: "First, greatness of objective domain; second, greatness of practice; third, wisdom; fourth, vigor; fifth, skill in means; sixth, realization; seventh, activity." That treatise states: "What are called the seven kinds of greatness? First, greatness of objective domain, because the bodhisattva path takes the vast teachings of measureless sūtras, hundreds of thousands and more, as its objective domain. Second, greatness of practice, because one correctly practices all vast practices of self-benefit and benefiting others. Third, greatness of wisdom, because one completely understands the vast selflessness of persons and dharmas. Fourth, greatness of vigor, because for three great asaṃkhyeya kalpas one diligently cultivates through upāya measureless hundreds of thousands of difficult practices. Fifth, greatness of skill in means, because one abides neither in saṃsāra nor in nirvāṇa. Sixth, greatness of realization, because one realizes the measureless, countless great qualities of the Tathāgata, such as the ten powers, fearlessnesses, and unshared buddhadharmas. Seventh, greatness of activity, because to the limit of saṃsāra one manifests all attainments of bodhi and so forth, establishing vast deeds of all buddhas." If considering the seven greatnesses in Asaṅga's Prajñā\[-pāramitā\] Commentary: first, dharma; second, mind; third, confident understanding; fourth, purified mind; fifth, provisions; sixth, time; seventh, fruit. This is largely identical to the Yogācārabhūmi. If reconciling with the Abhidharmasamuccaya: first, dharma is the greatness of objective domain in the Samuccaya, because it takes the great teaching as its objective domain. Second, mind is the greatness of practice, because due to the purified mind one engages in the practices of both benefits. Third, confident understanding is the greatness of wisdom, because confident understanding and wisdom are broadly identical in their confirmation and decisive determination regarding the objective domain. Fourth, purified mind is vigor, because by means of vigor one tempers and purifies the mind. Fifth, provisions are skill in means, because great compassion and prajñā serve as upāya and provide the provisions for non-abiding nirvāṇa. Sixth, time is the seventh, greatness of activity, in the Samuccaya, because reaching the limit of saṃsāra and exhausting future time, establishing buddha-deeds serves as the function of activity. Seventh, fruit is the sixth, greatness of realization, in the Samuccaya, meaning that realizing the virtues of a buddha serves as the fruit. The Samuccaya is based on giving rise to function from essence and attaining the fruit without abandoning the causal practice, so realization is placed earlier. In the Prajñā Commentary, time covers both cause and fruit, so fruit is placed after time. As for the rest of the sequence, the two treatises share the same purport: relying on the teaching to give rise to practice, penetrating the profound principle, exerting vigor over a long duration without stagnating in the two extremes, realizing the great superior fruit, and reaching the limit of saṃsāra to establish buddha-deeds; hence it is called "great." The Zaji is the Duifa; the Yogācārabhūmi is largely identical to the Prajñā \[Commentary\]. Now, the Commentary generally reconciles the above ten great meanings as being subsumed under the seven kinds of greatness: First, greatness of essence is the principle of selflessness to be known within the third, greatness of wisdom. Second, greatness of characteristic is also subsumed under the knowable, and is also greatness of dharma, because it is subsumed under the objective domain. Third, greatness of function is greatness of upāya, but it is function that is identical to essence, and is also subsumed under the objective domain. Fourth, greatness of fruit is entirely the same. Fifth, greatness of cause subsumes five greatnesses: 1. Generating the bodhicitta is greatness of mind. 2. Arising understanding subsumes greatness of superior understanding (adhimukti). 3. Practice, vow, and realization are all greatness of practice, because this is causal realization on the ten grounds, not fruition realization. 4. Being vigorous and unflagging is greatness of a purified mind and vigor. 5. Fulfilling the stages subsumes greatness of provisions. Sixth, greatness of wisdom is entirely the same yet slightly different in meaning, because it thoroughly comprehends nature, characteristics, causes, effects, and so forth. Seventh, greatness of teaching is the greatness of the objective domain and dharma. Eighth, \[greatness of\] meaning penetrates the preceding six, excluding only teaching. Ninth, the name is identical to the first in the Samuccaya, but its meaning is identical to greatness of time and skill in means. Tenth is identical to the sixth, and fully contains both names of time and activity from the two treatises. In order to correspond to the seven characters in the title and subsume the ten, there are distinctions in unfolding, combining, and sequence, yet there is no conflict in meaning; hence it is said, "The seven kinds of greatness are not apart from this." Alternatively, that the greatness of characteristic is omitted in the two treatises also incurs no loss in principle. Furthermore, generally viewing the ten greatnesses, the doctrinal intents differ slightly, so there is no harm in having differences. > — English (machine translation) (machine translation) - [Previous: 16.18](https://indike.org/pramana/in.bauddha.taisho.1736.16.18) - [Next: 16.20](https://indike.org/pramana/in.bauddha.taisho.1736.16.20) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1736.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.16.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.16.19](https://indike.org/pramana/in.bauddha.taisho.1736.16.19) · Pramāṇa