[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) › 58.12 # 大方廣佛華嚴經隨疏演義鈔 58.12 大方廣佛華嚴經隨疏演義鈔 58.12 - **Language:** Classical Chinese ### [58.12](https://indike.org/pramana/in.bauddha.taisho.1736.58.12) 第四校量勝分。疏「謂住此地」下，文前有二：先釋總名兼彰分齊，通一地故；後「問經云」下，問答揀定，先問、後答。問中，引《涅槃》三十八迦葉菩薩讚佛云：「憐愍世間大醫王，身及智慧俱寂靜，無我法中有真我，是故敬禮無上尊。發心畢竟二不別，如是二心先心難。自未得度先度他，是故我禮初發心。初發已為天人師，勝出聲聞及緣覺，如是發心過三界，是故得名為最上。」「故沙彌發心」者，即《智論》文。昔有阿羅漢，領一沙彌携持衣鉢。沙彌忽發菩提心，阿羅漢心知，便取衣鉢，令其前行。前行之次，見諸細蟲，思眾生多難可化度，便退大心。羅漢即令却持衣鉢，令在後行。沙彌問師，師具答云：「汝先發大心，即是阿羅漢所歸敬處，故推於前；汝後既退菩提之心，故是凡夫，不合居吾聖人之前。」「如何」下，結難。疏「然其勝義」下，答。於中三：初標心體；二「此三歷位」下，開章解釋；三「今此正明」下，結酬。二中，「二信勝」者，既於大乘決定解故，依深觀解起行願故，云具三心。如〈問明〉是智，〈淨行品〉中兼明行願。「三解勝」者，習種已去，於深法界如實解故。「四行勝」者，性種已上，具依種智一切行故。「五願勝」，迴向大願，向三處故。言「此即三賢別歷三心」者，從增勝說。通亦具三，如〈十住品〉。疏「下辨果勝亦三心果」者，調柔是行果，發趣是智果，願智通二果，攝報通三果。疏「雖歷諸地戒定」下，會異說。謂遠公有十七過，十義同疏。二地淨業過，戒清淨故；三地定自在過；四地不捨眾生修道品過；五地不住道行過；六地甚深解行過；七地寂用雙行過；八地利他功用過；九地辨說行過；十地成就微細智過。兼初地中，復有兩重：一證過如前；二求勝過，謂地滿求證無足故。此有十一，唯存其證，後至七地功用滿故，八地已上無功用故，故云雖歷諸地不離三心，於十一中存三除八。疏中前五後一是同，已同其九，加第九等覺，故唯十過。問：若有十重，今但對地前辨勝便足，何用對於二乘？答：良以小乘是大乘所對，凡欲辨勝多皆對之，乃至佛果亦對彼耳。下經非一，《法華》亦云「諸佛智慧甚深難解，一切聲聞辟支佛所不能知。」 > Fourth, the section on evaluating superiority. In the commentary, before the text from 'Residing on this bhūmi...' there are two parts: first, explaining the general name and revealing the scope, which applies across the entire bhūmi; second, from 'Question: the sūtra says...' onward, determining through questions and answers, with the question first and the answer second. In the question, it cites Kāśyapa Bodhisattva praising the Buddha in the thirty-eighth fascicle of the Mahāparinirvāṇa-sūtra: 'Great King of Physicians, compassionate to the world, / Body and wisdom are both quiescent. / In the selfless Dharma there is the true self; / Therefore I pay homage to the Unsurpassed Honored One. / Initial aspiration and final \[awakening\] are not two or different; / Between such two minds, the initial mind is the harder. / Not having crossed over oneself, first crossing over others; / Therefore I pay homage to the initial aspiration. / Having initially aspired, one is already a teacher of devas and humans, / Surpassing śrāvakas and pratyekabuddhas. / Such an aspiration transcends the three realms; / Therefore it obtains the name of "Supreme".' Regarding 'Therefore, the novice monk's arousing of the mind': this is a passage from the Mahāprajñāpāramitopadeśa. Long ago, an arhat led a novice monk who was carrying his robes and bowl. The novice monk suddenly aroused bodhicitta; the arhat, knowing this in his mind, took the robes and bowl and had him walk in front. As he walked ahead, the novice saw small insects and, reflecting on how numerous and difficult to deliver sentient beings were, regressed from the great mind. The arhat immediately had him carry the robes and bowl again and walk behind. The novice questioned his teacher, and the teacher answered fully: 'You previously aroused the great mind, which is the object of refuge and reverence for arhats, so I pushed you ahead; later, since you regressed from the mind of bodhi, you were an ordinary person and ought not to walk in front of me, a noble one.' 'How...' concludes the objection. In the commentary, 'However, its superior meaning...' begins the answer. Within it are three parts: first, indicating the essence of the mind; second, from 'These three traverse the stages...' onward, opening the headings and explaining; third, from 'Now this directly clarifies...' onward, concluding the response. In the second part, 'Second, superiority of faith': because one has resolute understanding of the Mahāyāna, and based on profound contemplation and understanding arouses practice and vows, one is said to possess the three minds. For instance, the 'Clarifying Doubts' chapter is wisdom, while the 'Pure Practice' chapter additionally clarifies practice and vows. 'Third, superiority of understanding': from the stage of cultivating seeds onward, because one truly understands the profound dharmadhātu. 'Fourth, superiority of practice': from the stage of nature seeds onward, because one completely relies on the cognition of the modes of all practices. 'Fifth, superiority of vows': dedicating toward the three destinations with the great vow. The statement 'These are the three groups of worthy ones separately traversing the three minds' is spoken in terms of predominance. In general, they also possess all three, as in the 'Ten Abodes' chapter. Regarding the commentary's phrase, 'Below, discerning the superiority of the fruits is also the fruit of the three minds': pliancy is the fruit of practice, setting forth is the fruit of wisdom, vows and wisdom apply to both fruits, and receiving retribution applies to all three fruits. Regarding the commentary's phrase, 'Although traversing the precepts and samādhi of the various bhūmis...': reconciling different theories. Master Huiyuan posits seventeen superiorities, ten meanings of which agree with the commentary: the second bhūmi is the superiority of pure karma, because precepts are purified; the third bhūmi is the superiority of sovereignty in samādhi; the fourth bhūmi is the superiority of not abandoning sentient beings and cultivating the aids to awakening; the fifth bhūmi is the superiority of practices not abiding in the path; the sixth bhūmi is the superiority of profound understanding and practice; the seventh bhūmi is the superiority of simultaneous practice of quiescence and function; the eighth bhūmi is the superiority of effort in benefiting others; the ninth bhūmi is the superiority of practicing eloquence; the tenth bhūmi is the superiority of accomplishing subtle cognition. In addition, within the first bhūmi there are two layers: first, the superiority of realization, as before; second, the superiority of seeking, meaning that upon fulfilling the bhūmi one seeks realization without satisfaction. These make eleven; preserving only realization, and because subsequent effort is completed at the seventh bhūmi while the eighth bhūmi and above are effortless, it therefore says: although traversing the various bhūmis, one does not depart from the three minds; out of the eleven, three are preserved and eight removed. In the commentary, the first five and the last one are the same, already agreeing with nine of them, and with the addition of the ninth, equal awakening, there are only ten superiorities. Question: If there are ten layers, now it would suffice merely to discern superiority relative to the stages prior to the bhūmis; what need is there to compare against the two vehicles? Answer: It is precisely because the Hīnayāna is the direct counterpart to the Mahāyāna that whenever one wishes to discern superiority, one mostly compares against it, even up to the fruit of buddhahood being compared against it. Subsequent passages in the sūtra are not singular in this; the Lotus Sūtra also says: 'The wisdom of the Buddhas is extremely profound and difficult to understand; none of the śrāvakas and pratyekabuddhas can know it.' > — English (machine translation) (machine translation) - [Previous: 58.11](https://indike.org/pramana/in.bauddha.taisho.1736.58.11) - [Next: 58.13](https://indike.org/pramana/in.bauddha.taisho.1736.58.13) - [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.58.12) — English, machine translation ## Linked texts (2) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.36.118) — 道世, Classical Chinese - [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123.4.50) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.58.12](https://indike.org/pramana/in.bauddha.taisho.1736.58.12) · Pramāṇa