[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) › 85.19 # 大方廣佛華嚴經隨疏演義鈔 85.19 大方廣佛華嚴經隨疏演義鈔 85.19 - **Language:** Classical Chinese ### [85.19](https://indike.org/pramana/in.bauddha.taisho.1736.85.19) 疏「次三求十度自行乘」者，初偈四度：一施為行首，如輪為車本；二戒能妨非，諸行皆淨，故如塗香；三內忍貪嗔，外忍違順，則萬行端嚴也；四精進堅牢，策萬行故。次偈三度：一禪能攝散，如箱持物，亦能空心，如四周箱中空為用；二三二度共為軛者，般若觀空、方便涉有，有方便慧解、有慧方便解，此二相資共成一觀，猶如一軛二頭交徹可以引行，故於餘處名為父母。具上三度，調伏不退。後偈三度：一願令行滿，故喻於輪。然初施輪是行之首，此之願輪以導於行，故有二輪。慈氏云：「如龍布密雲，必當霔大雨。菩薩發大願，決定修諸行。」行願相扶，故有二輪。二即力度，力有二種：一思擇力，故有總持；二修習力，故有堅固。如車堅固能持，是有力義。三智度決斷無行不成，如有巧智令車成就，故云閉門作車出門合轍。 > Regarding the Commentary's phrase 'the next three seek the vehicle of one's own practice of the ten pāramitās', the first verse contains four pāramitās: 1. giving as the head of practices, like the wheel being the foundation of a carriage; 2. morality able to prevent wrongdoing, making all practices pure, hence like anointed incense; 3. internally enduring greed and anger, externally enduring adversity and favor, then the ten thousand practices are dignified and stately; 4. vigor being firm and solid, because it spurs on the ten thousand practices. The next verse contains three pāramitās: 1. dhyāna able to collect distraction, like a carriage box holding objects, and also able to empty the mind, like the hollow space inside the four sides of the carriage box being of use; 2. the two pāramitās of wisdom and upāya together forming the yoke: prajñā contemplates emptiness, upāya enters into existence; there is upāya-endowed wisdom understanding, and wisdom-endowed upāya understanding; these two support each other to jointly accomplish a single contemplation, just like the two ends of a single yoke interlocking to pull the journey along, hence elsewhere they are called the father and mother. Possessing the above three pāramitās, one subdues \[afflictions\] and does not regress. The latter verse contains three pāramitās: 1. the vow causing practices to be fulfilled, hence likened to a wheel. However, while the initial wheel of giving is the head of practice, this wheel of vows guides practice, hence there are two wheels. Maitreya said: 'Just as when a dragon spreads dense clouds, heavy rain is bound to pour; when a bodhisattva generates great vows, they will definitely cultivate the various practices.' Practice and vows support each other, hence there are two wheels. 2. Namely, the power pāramitā. Power has two kinds: first, the power of discernment, hence having dhāraṇī; second, the power of cultivation, hence having firmness. Just as a carriage being firm can hold \[weight\], this is the meaning of being powerful. 3. The knowledge pāramitā, whose decisiveness leaves no practice unaccomplished, just as having clever wisdom brings a carriage to completion; hence it is said, 'Working indoors to fashion a carriage, when brought out the door it fits the tracks.' > — English (machine translation) (machine translation) - [Previous: 85.18](https://indike.org/pramana/in.bauddha.taisho.1736.85.18) - [Next: 85.20](https://indike.org/pramana/in.bauddha.taisho.1736.85.20) - [Up: 85](https://indike.org/pramana/in.bauddha.taisho.1736.85) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.85.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.85.19](https://indike.org/pramana/in.bauddha.taisho.1736.85.19) · Pramāṇa