[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) › 58.11 # 大方廣佛華嚴經隨疏演義鈔 58.11 大方廣佛華嚴經隨疏演義鈔 58.11 - **Language:** Classical Chinese ### [58.11](https://indike.org/pramana/in.bauddha.taisho.1736.58.11) 疏「第二日夜修行」中有二：先依論釋、後隨要別釋。前中，「一親近集」，又是求法方便。二正聞法時，直諮為問、直酬為答，設難為論義、通難為解釋。疏「後五句次第修行」者，五句即為次第。又先明內觀、後辨隨緣，亦是次第。疏「又難得」下，舉世寶六義，顯證法六義：一地前所無，故云難得；二已斷分別，故云無垢；三能為二利，故云勢力；四能嚴法身，故曰莊嚴；五等同法界，故云殊勝；六一得不失，故云不改。亦與六決定義同。疏「其第六七」下，第二隨要別釋。言「此中能治即大人覺」者，文中具有，但遠離一種攝於二事：一攝寂靜、二攝無戲論，此二俱治不遠離故。言八覺者，一少欲、二知足、三寂靜、四精進力、五正意（即正念是）、六正定、七正慧、八無戲論。疏「八種不淨是謂資生」者，即《涅槃》第六〈邪正品〉。經文廣列而不分數，疏案《善生優婆塞經》具列：一畜田宅、二種植根栽、三貯聚穀粟居店求利、四畜奴婢人民、五畜眷屬群畜、六畜金銀錢寶、七畜象牙金銀刻鏤諸寶大床綿褥氍氀、八畜銅鐵釜鑊。疏「第三求一切智下迴向成就」中，言總即所求之事。「名之為家」者，論有十一句，初總、餘別。若隨行要分別，乃為三節：一謂求一切智地是家、二求力無畏不共法為依家、三餘句，明無障求。故論別列十一求竟，總云「於中求何等事？求一切智地故。以何觀求？觀諸佛力無畏不共法故。云何求？求諸波羅蜜無著法故。此三求者是家，依家無障求故。」釋曰：今疏別摘配釋，並不違論，故今總句即是家也。言「總即所求之事」者，此中正明求佛，故一切智即所求等事。故論上云「求何等事名之為家」者，即上論此三求中是家。家是三中之一，此即以事為家。從「一切智地是求處」者，疏以經釋論為家之言，處即家故。疏「別即能求之因」者，從總開出，皆明求義，雖有三節，後二皆因。因中分二：初一為觀，即論云「以何觀求」。「名為依家」者，即前論三求中依家二字。從「於前家中」下，疏釋觀義。其「十力無畏」，即一切智地。依彼成觀，故名依家。疏「餘十能求之行」者，即上論云「云何求」，即三求中無障求也，皆治蔽障故。疏「或許多勝」等者，兼上有三：一許不與、二許多與少、三與許勝與劣。「五不捨求」，中二：先釋文、後「勤策」下解妨。前中，「戒法無量」者，戒有三聚，三千威儀八萬細行故。「劫數長遠」者，一受不捨至成佛故。「戒法精妙」者，防於意地起心動念即毀犯律儀。論於止作，故說為持；三聚進善利生，云行也。疏「難行易敗」者，不同定慧證法之樂堅固難失。疏「後三是欲」者，故上文云「後三信增成欲」。「次十是精進」者，即修行成就。「後十是方便」者，即迴向成就，能以少善成無量果，故云方便，亦不滯寂故。疏「上依論辨」下，更示別理離四障故。亦是《攝論》第六斷除四處障也。而有開合，後二即彼第一離二乘作意，初一即第二諸疑離疑，二即彼第三離聞慧我我所執兼第四斷除分別緣法。 > In the commentary's section 'Second, day and night cultivation', there are two parts: first, explaining according to the treatise; second, explaining separately according to key points. In the first part, 'First, drawing near and gathering' is also an upāya for seeking the Dharma. Second, when directly hearing the Dharma: direct inquiry is 'asking', direct reply is 'answering', raising a difficulty is 'debating', and resolving a difficulty is 'explaining'. Regarding the commentary's phrase, 'The subsequent five clauses are sequential cultivation': the five clauses form a sequence. Furthermore, first clarifying internal contemplation and later discerning concordance with conditions is also a sequence. Regarding the commentary's phrase, 'Furthermore, difficult to obtain...': it adduces the six meanings of worldly treasures to reveal the six meanings of realized Dharma: 1. It does not exist prior to the bhūmis, hence it is 'difficult to obtain'; 2. One has already severed conceptual discrimination, hence it is 'stainless'; 3. It can accomplish the two benefits, hence it is 'power'; 4. It can adorn the dharmakāya, hence it is 'adornment'; 5. It is equal to the dharmadhātu, hence it is 'superior'; 6. Once obtained it is never lost, hence it is 'immutable'. These are also identical in meaning to the six resolutions. Regarding the commentary's phrase, 'The sixth and seventh...': this is the second part, explaining separately according to key points. The statement 'here, the antidotes are the awakenings of a great person' means they are fully present in the text, but the single item 'remoteness' encompasses two matters: first, it encompasses quiescence; second, it encompasses absence of prapañca, because both of these remedy non-remoteness. The eight awakenings are: 1. Few desires; 2. Contentment; 3. Quiescence; 4. Power of vigor; 5. Right intention (which is right mindfulness); 6. Right samādhi; 7. Right wisdom; 8. Absence of prapañca. Regarding the commentary's phrase, 'The eight kinds of impure things are called requisites for life': this comes from Chapter on the Heterodox and the Correct in the sixth fascicle of the Mahāparinirvāṇa-sūtra. The sūtra text lists them extensively without numbering them; the commentary consults the Upāsakaśīla-sūtra to list them completely: 1. Keeping fields and houses; 2. Planting roots and crops; 3. Hoarding grains and running shops for profit; 4. Keeping male and female slaves and people; 5. Keeping domestic animals and herds of livestock; 6. Keeping gold, silver, money, and jewels; 7. Keeping large couches, padded mattresses, and woolen rugs carved and decorated with ivory, gold, silver, and various jewels; 8. Keeping copper and iron cauldrons and kettles. In the commentary's section 'Third, seeking sarvajñatā... accomplishment of pariṇāmanā': the general phrase is the matter sought. Regarding 'it is named "home"': the treatise has eleven clauses, the first being general and the rest specific. If distinguished according to the essentials of practice, it consists of three stages: first, seeking the ground of sarvajñatā is the 'home'; second, seeking the powers, fearlessnesses, and unshared qualities is 'relying on the home'; third, the remaining clauses clarify the 'unobstructed seeking'. Thus, after separately listing the eleven seekings, the treatise concludes: 'Among them, what kind of matter does one seek? Because one seeks the ground of sarvajñatā. With what contemplation does one seek? Because one contemplates the Buddhas' powers, fearlessnesses, and unshared qualities. How does one seek? Because one seeks the non-attachment teachings of the pāramitās. These three seekings are the home, relying on the home, and unobstructed seeking.' Explanation: The commentary now selects and matches the explanations separately, which does not contradict the treatise; therefore, the present general clause is the 'home'. The statement 'the general is the matter sought' means: here it directly clarifies seeking the Buddha, hence sarvajñatā is the matter sought, etc. Thus the treatise above states: 'Seeking what kind of matter is named "home"?' This corresponds to 'is the home' among the three seekings in the treatise above. 'Home' is one of the three; this takes the matter as the home. From 'the ground of sarvajñatā is the place of seeking': the commentary uses the sūtra to explain the treatise's word 'home', because the place is the home. Regarding the commentary's phrase, 'The specific are the causes capable of seeking': unfolding from the general, they all clarify the meaning of seeking; though there are three stages, the latter two are both causes. Within the causes, there are two parts: the first is contemplation, which is what the treatise calls 'with what contemplation does one seek'. Regarding 'named "relying on the home"': this refers to the two words 'relying on the home' among the three seekings in the preceding treatise. From 'within the former home...': the commentary explains the meaning of contemplation. The 'ten powers and fearlessnesses' are the ground of sarvajñatā itself. Relying on them to accomplish contemplation, it is called 'relying on the home'. Regarding the commentary's phrase, 'The remaining ten practices capable of seeking': this is what the treatise above calls 'how does one seek', which is the unobstructed seeking among the three seekings, because they all remedy veils and hindrances. Regarding the commentary's phrase, 'Or promising much and superior...': together with the above there are three: 1. Promising but not giving; 2. Promising much and giving little; 3. Promising superior and giving inferior. In 'Fifth, seeking without abandoning', there are two parts: first, explaining the text; second, from 'diligent encouragement' onward, resolving difficulties. In the first part, 'The precepts and rules are immeasurable' means: the precepts have three clusters, three thousand deportments, and eighty thousand minor matters of conduct. 'The number of kalpas is vast and enduring' means: once received, they are not abandoned until buddhahood. 'The precepts and rules are subtle and exquisite' means: guarding against thoughts and mental stirrings on the ground of the mind, which would violate the vinaya codes. Discussing them in terms of cessation and action, they are called 'upholding'; advancing in goodness and benefiting beings through the three clusters of precepts is called 'practicing'. Regarding the commentary's phrase, 'Difficult to practice and easy to ruin': they are unlike the joy of realizing the Dharma through samādhi and wisdom, which is firm and difficult to lose. Regarding the commentary's phrase, 'The last three are aspiration': hence the text above states, 'The last three, faith increasing becomes aspiration.' 'The next ten are vigor': this is the accomplishment of cultivation. 'The last ten are upāya': this is the accomplishment of pariṇāmanā, being able to achieve immeasurable fruits with small goodness, hence called upāya, and also because one does not stagnate in quiescence. Regarding the commentary's phrase, 'The above is analyzed according to the treatise...': it further demonstrates another principle, namely, separating from four hindrances. These are also the four hindrances severed in the sixth fascicle of the Mahāyānasaṃgraha. Although there is expanding and combining: the latter two correspond to its first, abandoning the mental focus of the two vehicles; the first corresponds to its second, abandoning doubts regarding various doubts; the second corresponds to its third, abandoning the grasping to self and mine in the wisdom born of hearing, combined with its fourth, severing the discrimination of conditioned phenomena. > — English (machine translation) (machine translation) - [Previous: 58.10](https://indike.org/pramana/in.bauddha.taisho.1736.58.10) - [Next: 58.12](https://indike.org/pramana/in.bauddha.taisho.1736.58.12) - [Up: 58](https://indike.org/pramana/in.bauddha.taisho.1736.58) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.58.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.58.11](https://indike.org/pramana/in.bauddha.taisho.1736.58.11) · Pramāṇa