[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) › 22.12 # 大方廣佛華嚴經隨疏演義鈔 22.12 大方廣佛華嚴經隨疏演義鈔 22.12 - **Language:** Classical Chinese ### [22.12](https://indike.org/pramana/in.bauddha.taisho.1736.22.12) 疏「今初立意」者，疏文有四：一總顯立意，《智論》即二十七；二「如來唯一」下，成十所以；三「由時」下，成多所以；四「度人因緣」下，說十之由。三中即《瑜伽》中分別門。然《瑜伽》亦說七門，與此小異。一自性、二分別、三不共、四平等、五作業、六次第、七差別。前有二門，今有分別。云何分別？《瑜伽》云「由三分別，當知無量。一由時分別，謂墮三世一切所知，隨悟入故；二由品類分別，一切有為自相共相，一切行相隨悟入故；三由相續分別，謂諸有情各各差別，一切相續一切事義隨悟入故。」四說十之由，可思。二釋名中，《瑜伽》即四十九，自性中五十七，即決擇分。五次第中分四：一通列諸文之次；二「且依」下，依論明次；三「瑜伽多門」下，指廣在餘；四「上來」下，會經之次。三中言多門者，論云「如來初成正覺，即頓證得十種智力，後方次第逐一現前。謂初起處非處力觀察諸法，建立一切無倒因果。既觀察已，次起自業智力，謂有希求欲界勝果，方便為說，令離不善故。若有希求世間離欲之道，教授令趣禪定功德，故起定力。若諸有情希求出世離欲法者，為說出世之道。謂於此中先起根力，觀根勝劣。次觀彼根，為先所有意樂。次觀意樂，為先所有隨眠。既知根欲及隨眠已，次令於所緣中而得趣入。次由於所緣趣入門加行攝住心已、淨修行已，為說中道令離斷常，謂宿命除常、天眼除斷。次令永斷一切煩惱及諸習氣，起漏盡力。」更有異門次第，恐繁不引。 > Regarding the commentary's "First, establishing the intent," the commentary text has four parts: first, generally revealing the intent of establishment, which is in chapter twenty-seven of the Mahāprajñāpāramitopadeśa; second, from "The Tathāgata is uniquely one..." downward, the reasons for establishing ten; third, from "Due to time..." downward, the reasons for establishing many; fourth, from "The causes and conditions for delivering people..." downward, the reasons for expounding ten. The third is the gate of discrimination in the Yogācāra\[-bhūmi\]. However, the Yogācāra\[-bhūmi\] also speaks of seven gates, which differ slightly from this: first, intrinsic nature; second, discrimination; third, uncommonness; fourth, equality; fifth, operation; sixth, sequence; seventh, distinction. The preceding has two gates, and now there is discrimination. What is discrimination? The Yogācāra\[-bhūmi\] states: "Through three discriminations, know that they are immeasurable: first, discrimination by time, meaning following and entering into all that is to be known subsumed under the three times; second, discrimination by category, meaning following and entering into all conditioned specific characteristics, common characteristics, and all mental aspects; third, discrimination by continuum, meaning following and entering into all continuums and all matters and meanings of the diverse sentient beings." Fourth, the reasons for expounding ten may be contemplated. In the second part, explaining names, the Yogācāra\[-bhūmi\] is in fascicle forty-nine, and under intrinsic nature it is in fifty-seven, which is the Viniścayasaṃgrahaṇī. Under the fifth part, sequence, it is divided into four: first, generally listing the sequences of various texts; second, from "For now, relying on..." downward, clarifying the sequence relying on the treatise; third, from "The many gates of the Yogācāra..." downward, indicating that the extensive treatment is elsewhere; fourth, from "The above..." downward, harmonizing the sequence of the sūtra. In the third part, regarding the statement "many gates," the treatise states: "When the Tathāgata first accomplished right awakening, he immediately and suddenly realized the ten kinds of powers of cognition, and only later did they sequentially manifest one by one. That is, he first gave rise to the power of the possible and impossible to observe all phenomena and establish all non-erroneous causes and effects. Having observed this, he next gave rise to the cognition power of one's own karma: for those seeking superior fruits in the desire realm, he skillfully expounded it to cause them to leave unwholesomeness. If there are those seeking the worldly path of detachment from desire, he instructed them to advance toward the merits of dhyāna meditation, and thus gave rise to the power of concentration. If sentient beings seek the supramundane dharma of detachment from desire, he expounded the supramundane path for them. That is, herein he first gave rise to the power of faculties to observe whether faculties are superior or inferior. Next he observed whether those faculties were preceded by inclinations. Next he observed whether inclinations were preceded by latent afflictions. Having known faculties, desires, and latent afflictions, he next caused them to enter into the focal object. Next, having gathered and stabilized their minds through the preliminary engagement of entering the focal object and having cultivated pure practice, he expounded the middle way for them to cause them to leave annihilationism and eternalism—namely, past lives eliminates eternalism, and the divine eye eliminates annihilationism. Next, he caused them to permanently sever all afflictions and all residual habit-energies, giving rise to the power of the destruction of the outflows." There are further different sequential gates, but fearing prolixity, they are not cited. > — English (machine translation) (machine translation) - [Previous: 22.11](https://indike.org/pramana/in.bauddha.taisho.1736.22.11) - [Next: 22.13](https://indike.org/pramana/in.bauddha.taisho.1736.22.13) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.1736.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.22.12) — English, machine translation ## Linked texts (1) - [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782.2.45) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.22.12](https://indike.org/pramana/in.bauddha.taisho.1736.22.12) · Pramāṇa