[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) › 49.3.4 # 大方廣佛華嚴經隨疏演義鈔 49.3.4 大方廣佛華嚴經隨疏演義鈔 49.3.4 - **Language:** Classical Chinese ### [49.3.4](https://indike.org/pramana/in.bauddha.taisho.1736.49.3.4) 此是過去未來現在一切如來應正等覺覺法自性第一義心。 以此心成就如來世間出世間最上之法，以聖慧眼入自共相種種安立，其所安立不與外道惡見共故。 」次即是疏所引之文。 謂前是佛法，言不與外道共早兼二乘，況出相，不知境界自心分別等，即二乘見。 又四卷云「大慧！ 云何外道論惡見共？ 所謂自境界妄想見，不覺識自心所現，分齊大通。 大慧！ 愚癡凡夫，性無性自性第一義，作二見論。 」釋曰：此則皆二乘見，故同外道。 疏「又第二云」者，亦復彼七卷經，外道二乘同義更顯。 疏所引經，一字無闕，以斯二段明呼二乘同外道也。 疏「乘四輪乘」，文三：一引論正釋、二料揀、三得名。 今初。 言「莊嚴論第六名四種不放逸輪」者，一勝土輪、二善人輪、三自正輪、四先福輪。 下疏依此論以釋其相。 「一住好國土」者，論有偈云「易求及善護，善地亦善伴，善寂此勝土，菩薩則往生。 」今疏即長行釋，但小略耳。 具云「一者易求，謂四事供身，不難得故。 二善護國王，如諸惡人盜賊不得住故。 三者善地，處所調和無疾癘故。 四者善伴，同見同戒為伴侶故。 五者善寂，謂盡日無喧雜聲故。 」疏「二依止善人」，謂有偈云「多聞及見諦，巧說亦憐愍，不退此丈夫，菩薩勝依止。 」下釋即論前三，易故不釋。 論具云「一多聞，成就阿含故。 二者見諦，得聖果故。 三者巧說，分別法故。 四憐愍，不貪利故。 五者不退，無疲倦故。 」「三集勝福德」者，偈云「可樂及無難，無病與寂靜，觀察此五種，宿植善根故。 」釋云：一可樂、二無難、三者無病、四者三昧、五者智慧。 第一事由住勝土為因，第二事由依善人為因，第三事由自正成就為因。 釋曰：疏中將後出方便間名釋之。 「四發大誓彼當第三」者，偈云「善緣及善聚，善修及善說，善出此五種，是名自正勝。 」彼釋云：一者善緣，妙法為緣故。 下四多同，一兩字異。 二者善聚，福智具足故。 三者善修，止觀諸行相應時修故。 四者全同。 五「順」字是「欲」字耳。 上云「成論名自發正願」者，論第二〈四法品〉云「又經中說人天四輪能增善法：一住善處、二依善人、三自發正願、四宿植善根。 」次即明摧八難，次下當知。 疏「然前二就果」者，第二料揀。 疏「此四何因」下，第三得名。 於中有二：先明得輪名，即《成論》文； 後「已知四輪」下，二釋得乘名。 先依《瑜伽》； 「若依」已下，後依當經圓教辯四，文旨可知。 > This is the mind of the primary meaning of the intrinsic nature of phenomena awakened to by all Tathāgatas, Arhats, and Samyaksaṃbuddhas of the past, future, and present. Through this mind, the Tathāgata accomplishes the supreme worldly and transworldly phenomena, entering through the eye of noble wisdom into the various establishments of intrinsic and common characteristics, because what is established is not shared with the evil views of non-Buddhists.’ Next is the text cited by the commentary. That is to say, the preceding is the Buddha's Dharma; stating that it is not shared with non-Buddhists already encompasses the two vehicles, not to mention setting forth the characteristics—not knowing that objects are the discriminations of one's own mind, and so forth, are precisely the views of the two vehicles. Furthermore, the four-fascicle version states: ‘Mahāmati! What is being shared with the evil views of non-Buddhist treatises? It is what is called the view of conceptual proliferation regarding one's own sphere of objects, not awakening to the realization that it is what appears from one's own mind, yet having broad penetration within limits. Mahāmati! Foolish ordinary persons theorize in terms of dual views regarding existence, non-existence, intrinsic nature, and the primary meaning.’ Explanation: These are thus all views of the two vehicles, and hence are identical with non-Buddhists. As for the commentary's ‘Also, the second fascicle says’: this is also from that seven-fascicle sūtra, where the shared meaning between non-Buddhists and the two vehicles is made even more evident. The scripture cited in the commentary lacks not a single character; through these two passages it clarifies that the two vehicles are termed identical with non-Buddhists. As for the commentary's ‘Riding the vehicle of the four wheels’: the text has three parts: first, citing a treatise to directly explain; second, analytical differentiation; third, deriving the names. Now, the first. As for ‘The sixth fascicle of the Zhuangyan lun calls them the four wheels of heedfulness’: 1. the wheel of an excellent land; 2. the wheel of a good person; 3. the wheel of self-rectification; 4. the wheel of prior merit. The commentary below relies on this treatise to explain their characteristics. Regarding ‘1. Dwelling in a good land’: the treatise has a verse: ‘Easy to seek, well-protected, / a good land, also good companions, / and good serenity—in such an excellent land / the bodhisattva takes rebirth.’ The current commentary provides the prose explanation, only slightly abridged. In full it says: ‘First, easy to seek: meaning the four requisites for sustaining the body are not difficult to obtain. Second, well-protected by the king: such that wicked people and thieves cannot abide there. Third, a good land: the place is harmonious and free of pestilence. Fourth, good companions: having as companions those of shared views and shared precepts. Fifth, good serenity: meaning throughout the day there are no clamorous noises.’ The commentary's ‘2. Relying on a good person’: meaning there is a verse: ‘Learned and seeing the truth, / skillful in expounding, compassionate as well, / and non-regressing—on such a person / does the bodhisattva superbly rely.’ The explanation below covers the first three from the treatise; because it is straightforward, it is not explained further. The treatise fully says: ‘First, learned: because of accomplishing the āgamas. Second, seeing the truth: because of attaining the noble fruits. Third, skillful in expounding: because of differentiating phenomena. Fourth, compassionate: because of not craving gain. Fifth, non-regressing: because of being free from weariness.’ Regarding ‘3. Accumulating superior merit’: the verse says: ‘Pleasurable and free from difficulties, / free of illness and tranquil— / observing these five kinds / is due to having planted roots of goodness in past lives.’ The explanation says: ‘First, pleasurable; second, free from difficulties; third, free of illness; fourth, samādhi; fifth, wisdom. The first item has dwelling in an excellent land as its cause; the second item has relying on a good person as its cause; the third item has the accomplishment of self-rectification as its cause.’ Explanation: In the commentary, the expedients set forth afterward are explained intermittently by name. Regarding ‘4. Generating the great vow—that corresponds to the third \[wheel in the treatise\]’: the verse says: ‘Good conditions and good gathering, / good cultivation and good expounding, / and good emergence—these five kinds / are named the excellence of self-rectification.’ Its explanation says: ‘First, good conditions: because the wondrous Dharma serves as the condition.’ The following four are mostly the same, differing by only one or two characters: ‘Second, good gathering: because of being endowed with merit and wisdom. Third, good cultivation: because of timely cultivation corresponding with the practices of śamatha and vipaśyanā. Fourth is completely identical. In the fifth, the character shun (“accord”) is simply the character yu (“desire”).’ The statement above, ‘The Cheng lun calls it self-generating correct vows’: fascicle two, chapter on ‘Four Dharmas’, states: ‘Furthermore, sūtras state that the four wheels of humans and devas can increase wholesome dharmas: 1. dwelling in a good place; 2. relying on a good person; 3. self-generating correct vows; 4. having planted roots of goodness in past lives.’ Next it clarifies destroying the eight difficulties, which should be understood below. As for the commentary's ‘However, the former two pertain to the fruit’: this is the second, analytical differentiation. As for the commentary's ‘Due to what cause are these four…’: this is the third, deriving the names. Within this there are two parts: first, clarifying the derivation of the name “wheel”, which is the text of the Cheng lun; afterward, from ‘Having understood the four wheels…’ onward, is the second, explaining the derivation of the name “vehicle”. It first relies on the Yogācārabhūmi; from ‘If relying on…’ onward, it subsequently relies on the Perfect Teaching of the present sūtra to analyze the four, the textual purport of which can be known.” > — English (machine translation) (machine translation) - [Previous: 49.3.3](https://indike.org/pramana/in.bauddha.taisho.1736.49.3.3) - [Next: 49.4](https://indike.org/pramana/in.bauddha.taisho.1736.49.4) - [Up: 49.3](https://indike.org/pramana/in.bauddha.taisho.1736.49.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.49.3.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.49.3.4](https://indike.org/pramana/in.bauddha.taisho.1736.49.3.4) · Pramāṇa