[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) › [大華嚴經略策](https://indike.org/pramana/in.bauddha.taisho.1737) › 1.26 # 大華嚴經略策 1.26 大華嚴經略策 1.26 - **Language:** Classical Chinese ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1737.1.26) 第十九、普賢行願。問：此經、他經皆說普賢行願，何者是耶？請具分析。答：一乘教旨創燭於高山，十身妙因必資於大行，行皆稱理一一普周，一行之中攝一切行，一切行海全在一塵。以萬行沸騰而一道真善，當體已稱普賢行矣。斯之普行普賢所行，亦以此行成普賢矣。人法相假皆得此名，簡非次第行布之行，德周法界曰普，至順調善曰賢。略收十門以顯無盡：一所求普，要求一切如來平等證故。二所化普，要化無盡眾生界故。三所斷普，要斷無邊煩惱海故。四事行普，要無一行而不行故。五理行普，一一事行徹性源故。六無礙行普，事理二行互交徹故。七融通行普，隨一一行攝無盡故。八所起用普，用無不周故。九所行處普，上之八門遍帝網剎一切處故。十所行時普，窮三際時念劫圓融無竟期故。上之十行參而不雜為普賢行，散在諸經，本教遍具。謹對。 > Nineteenth: Samantabhadra's Practices and Vows. Question: Both this sūtra and other sūtras speak of Samantabhadra's practices and vows; what are they? Please analyze them in detail. Answer: The purport of the Ekayāna teaching first shone upon the high mountain; the wondrous cause of the ten bodies must rely on the great practice. The practices all accord with the principle, each one being universally pervasive; within a single practice all practices are gathered, and the ocean of all practices is entirely present within a single dust mote. With the ten thousand practices surging forth yet being one single path of true goodness, the substance itself is already called the practice of Samantabhadra. This universal practice is what Samantabhadra practices, and it is also by this practice that one becomes Samantabhadra. Person and Dharma are mutually dependent, and both obtain this name, which is distinguished from practice that is deployed in sequential gradation. Virtue pervading the dharmadhātu is called 'universal' (samanta); being utterly compliant, harmonized, and virtuous is called 'good' (bhadra). To briefly gather them into ten gates to reveal the inexhaustible: First, universality in what is sought: one must seek the equal realization of all Tathāgatas. Second, universality in whom is transformed: one must transform the realm of inexhaustible sentient beings. Third, universality in what is severed: one must sever the boundless ocean of afflictions. Fourth, universality in phenomenal practice: there is no single practice that is not practiced. Fifth, universality in principle-practice: each and every phenomenal practice penetrates to the source of nature. Sixth, universality in unhindered practice: the two practices of phenomena and principle mutually interpenetrate. Seventh, universality in interfusing practice: each and every practice accommodates the inexhaustible. Eighth, universality in the functions that arise: its functions are everywhere pervasive. Ninth, universality in the places of practice: the above eight gates pervade all places in the kṣetras of Indra's net. Tenth, universality in the times of practice: exhausting the times of the three periods, with thoughts and kalpas roundly interfused, having no end. The above ten practices, integrated without confusion, are the practice of Samantabhadra. They are scattered throughout various sūtras, but this teaching completely possesses them. Respectfully answered. > — English (machine translation) (machine translation) - [Previous: 1.25](https://indike.org/pramana/in.bauddha.taisho.1737.1.25) - [Next: 1.27](https://indike.org/pramana/in.bauddha.taisho.1737.1.27) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1737.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1737~en-mt.1.26) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.48.30) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1737.1.26](https://indike.org/pramana/in.bauddha.taisho.1737.1.26) · Pramāṇa