[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) › 48.35 # 大方廣佛華嚴經隨疏演義鈔 48.35 大方廣佛華嚴經隨疏演義鈔 48.35 - **Language:** Classical Chinese ### [48.35](https://indike.org/pramana/in.bauddha.taisho.1736.48.35) 疏「大念慧行為所遊路」，即《佛地經》文。言「路即道之異名」者，是彼論釋。彼論具云「謂此中大念大慧及以大行，為所遊履，故名遊路，是道異名。聞所成慧名為大念，聞已記持無離義故。思所成慧名為大慧，依理審思得決定故。修所成慧名為大行，由修習力緣真理故。大者，念等緣大乘法而生起故，彼所攝故。履三妙慧，淨土往還，故名遊路。」此說菩薩因三妙慧得入淨土，故名遊路。疏「七念」等者，尋常六念加念眾生耳。疏「上辨佛業」者，《佛地經》但云「作諸眾生一切義利」。論先問云：如是淨土，任持圓滿作何事業？即引向經，論云「謂於此中即能現作一切有情一切義利，或令一切有情自作一切義利」等。今經上明一切諸佛於中成道，故是佛業。今明菩薩常作佛事，故是菩薩業。疏「大止妙觀為所乘故」者，即《佛地經》文。論釋云「止謂奢摩他，觀謂般若。」大義如前大念中緣大乘故，此二等運，故名乘。乘止與觀，隨其所應行前道路。疏「無畏圓滿」，彼經云「遠離眾魔」，論云「謂以此中遠離一切煩惱蘊死及以天魔，或令他人遠離四魔。如是四種是怖畏因，由是能生諸怖畏故。此中無彼，故名無畏。」疏「即任持圓滿」者，彼經文云「廣大法味喜樂所持」，疏即論釋也。此文猶略，具云「謂於此中大乘法味喜樂所持，食能令住，住是持義。乃至云此淨土中諸佛後得無漏之智，能說能持，受大乘法味，生大喜樂。又正體智受真如味，生大喜樂，能任持身命不斷壞故。」長養善法，故名為食。在文可知。 > The Commentary states: "Having great mindfulness, wisdom, and conduct as the path traversed." This is the text of the Buddhabhūmi-sūtra. The statement "'path' is an alternative name for mārga" is that treatise's commentary. That treatise states in full: "This means that herein great mindfulness, great wisdom, and great conduct are that which is traversed, hence called the path traversed, which is an alternative name for mārga. Wisdom arisen from hearing is called great mindfulness, because once heard, it is retained without losing the meaning. Wisdom arisen from reflection is called great wisdom, because by carefully reflecting based on principle, one attains certainty. Wisdom arisen from cultivation is called great conduct, because through the power of practice, one takes the true principle as object. 'Great' means that mindfulness and the rest arise taking the Mahāyāna Dharma as object, being subsumed by it. Treading upon the three wonderful wisdoms, one comes and goes in the pure land; hence it is called the path traversed." This explains that bodhisattvas are able to enter the pure land by means of the three wonderful wisdoms; hence it is called the path traversed. As for the Commentary's "seven mindfulnesses" and so forth, it merely adds mindfulness of sentient beings to the usual six mindfulnesses. As for the Commentary's "above, discerning the Buddha's activity," the Buddhabhūmi-sūtra merely says: "Effecting all benefits and welfare for sentient beings." The treatise first asks: In such a pure land, having perfection of sustenance, what activities does it perform? It then cites the previous sūtra, and the treatise says: "This means that herein it can presently effect all benefits and welfare for all sentient beings, or cause all sentient beings to effect all benefits and welfare for themselves," and so forth. In the present sūtra, the preceding text explained that all Buddhas achieve awakening within it, which is the Buddha's activity. Now it explains that bodhisattvas constantly perform Buddha-works, which is the bodhisattvas' activity. The Commentary's "having great śamatha and wonderful vipaśyanā as the vehicle" is the text of the Buddhabhūmi-sūtra. The treatise's commentary says: "Śamatha means calming, and vipaśyanā means prajñā." The meaning of 'great' is as explained above under great mindfulness, because of taking the Mahāyāna as object; these two operate in equilibrium, hence called a vehicle. Riding śamatha and vipaśyanā, one traverses the aforementioned path in accordance with what is appropriate. The Commentary's "perfection of fearlessness": that sūtra says: "Far removed from all māras." The treatise says: "This means that herein one is far removed from all kleśas, skandhas, death, and devaputra-māras, or causes others to be far removed from the four māras. These four kinds are causes of fear, because they can generate all fears. Herein they do not exist, hence it is called fearlessness." The Commentary's "namely, the perfection of sustenance": that sūtra text says: "Sustained by the joy and bliss of the vast Dharma-flavour." The Commentary is precisely the treatise's commentary. This text is still abridged; in full it says: "This means that herein one is sustained by the joy and bliss of the Mahāyāna Dharma-flavour; food can cause one to abide, and abiding has the meaning of sustaining. Furthermore, it says: within this pure land, the subsequently attained undefiled wisdom of the Buddhas can expound and sustain, experiencing the Mahāyāna Dharma-flavour and generating great joy and bliss. Furthermore, the fundamental wisdom experiences the flavour of tathatā, generating great joy and bliss, able to sustain bodily life without discontinuation or destruction." Nourishing wholesome dharmas, it is therefore called food. This can be known from the text. > — English (machine translation) (machine translation) - [Previous: 48.34](https://indike.org/pramana/in.bauddha.taisho.1736.48.34) - [Next: 48.36](https://indike.org/pramana/in.bauddha.taisho.1736.48.36) - [Up: 48](https://indike.org/pramana/in.bauddha.taisho.1736.48) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.48.35) — English, machine translation ## Linked texts (1) - [佛地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.buddhabhumisutra!buddhabhumisutrasastra*zh-xuanzang.1.35) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.48.35](https://indike.org/pramana/in.bauddha.taisho.1736.48.35) · Pramāṇa