[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) › 47.20 # 大方廣佛華嚴經隨疏演義鈔 47.20 大方廣佛華嚴經隨疏演義鈔 47.20 - **Language:** Classical Chinese ### [47.20](https://indike.org/pramana/in.bauddha.taisho.1736.47.20) 疏「上來多是」下，料揀。即依五教後四，一始教；二「有說三賢」下，終教；三「有言一切」下，頓教；四「若依當部」下，圓教。於中二：先正釋。後「然與」下，句數，對前融通。疏「第五行法差別」中，先正釋圓融，則一迴向行具攝諸迴向行；二行布，如向所釋。別名義中，後「有以十向配於十度」者，即北京李長者釋意。「以名收之亦有理在」者，一救護眾生，離眾生相似施；二不壞似戒；三等佛似忍；四至一切處似進，進故周遍；五無盡功德藏似禪，禪攝德故；六隨順堅固，順般若故；七等隨順眾生，同方便故；八真如相似大願故；九無縛著，似力故；十法界無量，似智入故。欲顯多途不壞行布，四十位中多分相似，故為此收，而一一位中多列諸度。又如第六廣說於施，故非正義，故云亦有理在。 > Regarding the commentary's passage beginning "The above are mostly": the evaluation. That is, relying on the latter four of the five teachings: first, the initial teaching; second, under "some say the three worthies", the final teaching; third, under "some say all", the sudden teaching; fourth, under "if one relies on the present division", the perfect teaching. In this there are two parts: first, the direct explanation; afterwards, under "however, with...", the number of propositions, mutually interpenetrating with the preceding. In the commentary's "fifth, distinctions in practices": first, directly explaining perfect interpenetration, where one practice of pariṇāmanā fully subsumes all practices of pariṇāmanā; second, sequential arrangement, as explained above. In the distinct names and meanings, afterwards, regarding "some match the ten pariṇāmanās to the ten pāramitās": this is the intention of Elder Li of Beijing. As for "gathering them by name also has reason": first, rescuing and protecting sentient beings, being free from the notion of sentient beings, resembles giving; second, indestructible resembles morality; third, equal to the Buddhas resembles patience; fourth, reaching everywhere resembles vigor, for vigor is all-pervading; fifth, the storehouse of inexhaustible merit resembles dhyāna, for dhyāna gathers virtues; sixth, according with firmness, because it accords with prajñā; seventh, equally according with sentient beings, because it is identical with upāya; eighth, the mark of tathatā, because it resembles the great vow; ninth, free from bondage and attachment, because it resembles power; tenth, the dharmadhātu's limitlessness, because it resembles entry into cognition. Wishing to reveal many approaches without destroying sequential arrangement, within the forty stages they are for the most part similar, so they are gathered in this way; yet within each individual stage, various pāramitās are listed. Furthermore, as the sixth broadly explains giving, this is not the primary meaning, which is why it says "it also has reason". > — English (machine translation) (machine translation) - [Previous: 47.19](https://indike.org/pramana/in.bauddha.taisho.1736.47.19) - [Next: 47.21](https://indike.org/pramana/in.bauddha.taisho.1736.47.21) - [Up: 47](https://indike.org/pramana/in.bauddha.taisho.1736.47) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.47.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.47.20](https://indike.org/pramana/in.bauddha.taisho.1736.47.20) · Pramāṇa