[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) › 57.32 # 大方廣佛華嚴經隨疏演義鈔 57.32 大方廣佛華嚴經隨疏演義鈔 57.32 - **Language:** Classical Chinese ### [57.32](https://indike.org/pramana/in.bauddha.taisho.1736.57.32) 疏「第七釋文」。文前更三：一依經科、二依論科、三對前相攝。今初亦三：初正科。二「故慈氏」下引證，先引《瑜伽》、二引《仁王》。《仁王》即〈觀如來品〉，文云「般若空故菩薩亦空。何以故？於十地中地地已上」，文如疏引。三「而論」下，會今論文。疏「今且依論」下，二依論科。分二：先正科；後「初云住」下，疏釋論。其釋名分最後釋者，義通始終故。疏「然十地中既三心齊證」下，第三對前相攝。疏「今初住分」下，釋。疏文有四：初一曲科。二「初謂深種善根」下，疏釋。三「瑜伽」下引證。彼云「菩薩發心因四行相：一者何相發心？二者何緣發心？三者何狀自性？四起何勝利？」即此四段也。四「又此四」下，會三菩提心，即《起信》意，前〈十住品〉已廣分別。言「又此四段各含三心」者，向就增勝各配其一。一者深心，即樂修一切善行，故配依何身深種善根。今有集白淨法，即是直心；慈悲現前，即大悲心。二直心正念真如法故，配為何義以求佛智，同念真如故。今有救一切世間等，即是悲心；為淨一切佛剎，即是深心。三大悲心，救護一切苦眾生故，故配以何因大悲為首。今有智慧增上，故有直心；善巧方便所攝，故有深心。四有何相，總則具上三心，故得入位。今別說者，生如來家是直心相，得菩薩法即大悲相，住菩薩處即深心相。餘可例知。 > Regarding the commentary’s “Seventh, explaining the text”: before the text there are further three \[parts\]: (1) structural analysis based on the sūtra, (2) structural analysis based on the treatise, and (3) mutual subsumption with what precedes. Now, the first also has three \[parts\]: First is the direct structural analysis. Second, from “Thus Maitreya” onward, it cites attestations: first citing the Yogācāra\[bhūmi\], and second citing the Benevolent King \[Sūtra\]. The Benevolent King is the “Chapter on Contemplating the Tathāgata,” where the text states: “Because prajñā is empty, bodhisattvas are also empty. Why is this? In the ten grounds, from each ground upward,” the text being as quoted in the commentary. Third, from “Yet the treatise” onward, it harmonizes the text of the present treatise. Regarding the commentary’s “Now we temporarily rely on the treatise” onward, this is the second, structural analysis based on the treatise. It divides into two: first is the direct structural analysis; then, from “Initially, it is said that abiding” onward, the commentary explains the treatise. That the section explaining the name is explained last is because its meaning runs through from beginning to end. Regarding the commentary’s “Yet since within the ten grounds the three minds are simultaneously realized” onward, this is the third, mutual subsumption with what precedes. Regarding the commentary’s “Now the initial section on abiding” onward, this explains it. The text of the commentary has four \[parts\]: First is a detailed structural analysis. Second, from “Initially, it refers to deeply planting good roots” onward, the commentary explains it. Third, from “The Yogācāra” onward, it cites an attestation. That text states: “A bodhisattva’s generation of the mind is caused by four aspects: 1. By what marks is the mind generated? 2. Due to what conditions is the mind generated? 3. What is the nature of its condition? 4. What supreme benefits are produced?” These are precisely these four passages. Fourth, from “Furthermore, these four” onward, it harmonizes them with the three bodhicittas, which is the intention of the Awakening of Faith, as already extensively distinguished previously in the “Ten Abidings Chapter.” Regarding “Furthermore, each of these four passages contains the three minds”: previously, based on preponderance, each was assigned to one. First, the deep mind, which is delight in cultivating all wholesome practices; therefore it was assigned to based on what body one deeply plants good roots. Now, having the gathering of pure white dharmas is the straight mind; loving-kindness and compassion becoming manifest is the mind of great compassion. Second, the straight mind is correct mindfulness of the dharma of tathatā; hence it was assigned to for what purpose one seeks the Buddha’s wisdom, because of likewise being mindful of tathatā. Now, having the rescue of all worldly realms and so forth is the mind of compassion; for purifying all buddha-fields is the deep mind. Third, the mind of great compassion is the rescue and protection of all suffering sentient beings; hence it was assigned to by what cause great compassion is taken as foremost. Now, having superior wisdom accounts for the straight mind; being subsumed by skillful means accounts for the deep mind. Fourth, having what characteristics: generally speaking, possessing all three minds above allows one to enter the rank. Now, explaining them specifically: being born into the house of the Tathāgata is the characteristic of the straight mind; attaining the bodhisattva dharmas is the characteristic of great compassion; abiding in the bodhisattva’s station is the characteristic of the deep mind. The rest may be understood by analogy. > — English (machine translation) (machine translation) - [Previous: 57.31](https://indike.org/pramana/in.bauddha.taisho.1736.57.31) - [Next: 57.33](https://indike.org/pramana/in.bauddha.taisho.1736.57.33) - [Up: 57](https://indike.org/pramana/in.bauddha.taisho.1736.57) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.57.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.57.32](https://indike.org/pramana/in.bauddha.taisho.1736.57.32) · Pramāṇa