[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) › 35.42 # 大方廣佛華嚴經隨疏演義鈔 35.42 大方廣佛華嚴經隨疏演義鈔 35.42 - **Language:** Classical Chinese ### [35.42](https://indike.org/pramana/in.bauddha.taisho.1736.35.42) 疏「又上云深心信解常清淨」下，第五結歸真正。於中二：先顯真正菩提心體、後正結歸。前中意，有其三意：初約三心菩提、二約三觀、三約四弘。今初，初明大智心、次「慨眾生迷此」下大悲心、後「悼昔不知」下大願心。即菩提心燈，大悲為油，大願為炷，大智為光，光照法界故。上如次即直心、大悲心、深心也。二約三觀者，悲願是假觀。前大智心中直明本性清淨，即是空觀。煩惱即菩提本來是佛，即中道觀。三約四弘者，初通立理，以是圓教四弘，故稱性明之。從「信煩惱即菩提」下，別顯四弘。初即煩惱無邊誓願斷。二「由稱本性而發心故」下，即佛道無上誓願成。三「慨眾生迷此」下，眾生無邊誓願度。四「悼昔不知」下，法門無盡誓願學。此明四弘，通指上四弘。上但指文，今將深心之言會通此四令圓妙耳。 > Regarding the Commentary's statement, "Furthermore, stated above: 'with a deep mind, faith and understanding are constantly pure'..." onwards: The fifth concludes by returning to the genuine. In this there are two: first, revealing the essence of the genuine bodhicitta; second, directly concluding and returning. In the former intention, there are three meanings: first, in terms of bodhi of the three minds; second, in terms of the three contemplations; third, in terms of the four vast vows. Now, as for the first: first, it explains the mind of great wisdom; next, from "lamenting that sentient beings are deluded about this" onwards, the mind of great compassion; finally, from "grieving that formerly one did not know" onwards, the mind of great vows. This is like the lamp of bodhicitta: great compassion is the oil, great vows are the wick, and great wisdom is the light, because the light illumines the dharmadhātu. The above correspond in order to the straight mind, the mind of great compassion, and the deep mind. Second, in terms of the three contemplations: compassion and vows are the contemplation of the provisional. In the preceding mind of great wisdom, directly clarifying the purity of original nature is the contemplation of emptiness. Affliction being identical to bodhi and being originally a Buddha is the contemplation of the middle way. Third, in terms of the four vast vows: first, it establishes the principle in general; because these are the four vast vows of the Perfect Teaching, they are explained in accordance with nature. From "having faith that afflictions are identical to bodhi" onwards, it individually reveals the four vast vows. The first is "afflictions are boundless, I vow to sever them." Second, from "because of generating the mind in accordance with original nature" onwards, is "the Buddha Way is supreme, I vow to accomplish it." Third, from "lamenting that sentient beings are deluded about this" onwards, is "sentient beings are boundless, I vow to liberate them." Fourth, from "grieving that formerly one did not know" onwards, is "Dharma gates are endless, I vow to learn them." This explanation of the four vast vows refers generally to the four vast vows above. The above merely pointed to the text; now, using the phrase "deep mind," it integrates these four, making them perfect and wondrous. > — English (machine translation) (machine translation) - [Previous: 35.41](https://indike.org/pramana/in.bauddha.taisho.1736.35.41) - [Next: 35.43](https://indike.org/pramana/in.bauddha.taisho.1736.35.43) - [Up: 35](https://indike.org/pramana/in.bauddha.taisho.1736.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.35.42) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.35.42](https://indike.org/pramana/in.bauddha.taisho.1736.35.42) · Pramāṇa