[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) › 87.7 # 大方廣佛華嚴經隨疏演義鈔 87.7 大方廣佛華嚴經隨疏演義鈔 87.7 - **Language:** Classical Chinese ### [87.7](https://indike.org/pramana/in.bauddha.taisho.1736.87.7) 疏「第七無厭足王寄無著行」者，方便涉有不迷於空，事理無滯不捨不受，故名無著。疏「先念教成益」，有十七心，初歡喜為總、餘十六別。一淨信者，信樂聞法；二下化上求；三法樂怡神；四勇求進趣；五欣慶所得；六悲智雙流；七不取不生；八以德嚴飾；九不著萬境；十不礙起修；十一物我齊均；十二不被心使；十三無住而住；十四稱理普周；十五見佛相嚴；十六不捨佛智。疏「後行深玄」中，疏文有五：一總標令信；二「然善財」下，徵其疑心；三「逆行」下，出其疑意；四「貪益」下，通其伏難；五「言深玄」下，示其深玄，先標、後證，可知。 > Regarding the Commentary's statement, "The seventh, King Anivartana (Wuyanzu), is assigned to unattached practice," this is because through upāya he traverses phenomenal existence without being deluded by emptiness; phenomena and principle are unhindered, neither discarded nor accepted, hence it is called "unattached." Regarding the Commentary's "First, recollecting the teaching produces benefit," there are seventeen minds: the first, joy, is the general one, and the remaining sixteen are specific. First is pure faith: faithfully delighting in hearing the Dharma; second is converting those below while seeking above; third is delighting in the Dharma to gladden the spirit; fourth is courageously seeking and advancing; fifth is rejoicing in what has been attained; sixth is the parallel flowing of compassion and wisdom; seventh is neither grasping nor arising; eighth is adorning oneself with virtues; ninth is being unattached to the myriad realms; tenth is not being hindered in initiating cultivation; eleventh is the equal impartiality of self and others; twelfth is not being driven by the mind; thirteenth is abiding without abiding; fourteenth is matching principle in universal pervasion; fifteenth is seeing the adornment of the Buddha's marks; sixteenth is not abandoning the Buddha's wisdom. In the Commentary's "Later, the practices are profound and abstruse," the Commentary's text has five parts: first, a general indication to induce faith; second, from "However, Sudhana" downward, questioning his doubtful mind; third, from "contrary practices" downward, bringing forth the meaning of his doubt; fourth, from "coveting benefit" downward, resolving his implicit objection; fifth, from "the words 'profound and abstruse'" downward, revealing their profound abstruseness, first indicating and then proving, as can be known. > — English (machine translation) (machine translation) - [Previous: 87.6](https://indike.org/pramana/in.bauddha.taisho.1736.87.6) - [Next: 87.8](https://indike.org/pramana/in.bauddha.taisho.1736.87.8) - [Up: 87](https://indike.org/pramana/in.bauddha.taisho.1736.87) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.87.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.87.7](https://indike.org/pramana/in.bauddha.taisho.1736.87.7) · Pramāṇa