[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) › [新譯華嚴經七處九會頌釋章](https://indike.org/pramana/in.bauddha.taisho.1738) › 1.41 # 新譯華嚴經七處九會頌釋章 1.41 新譯華嚴經七處九會頌釋章 1.41 - **Language:** Classical Chinese ### [1.41](https://indike.org/pramana/in.bauddha.taisho.1738.1.41) 釋曰：頌中上半頌十藏法，下半如次頌十向法，實行菩薩更修十行進趣十向，是故行後方說十藏。又，十住下賢、十行中賢、十向上賢，從淺至深、從麁至細，是故行後方說十藏。云何為十？一信藏、二戒藏、三慚藏、四愧藏、五多聞藏、六施藏、七慧藏、八念藏、九持藏、十辯藏。釋此藏名亦有二種：初總、後別。初總名者，信等十行一一體含無限法界、生無盡果，故名為藏。後別名者，一此位菩薩三空三性，如是法中順生深信，聞難思法心不怯弱，於諸佛所一向堅信，深知佛慧心不退散，護持佛種增長信解，隨順善根出生方便，時處應機開悟一切，如是業用非一眾多，是名菩薩信藏。二此位具足受持三種淨戒，普益一切，不受邪戒、不住三界、心住無悔、不違先制、不學外事、不著諸見、不彰己德、不自高慢、永斷殺等、眾生垂愍，是業非一，是名戒藏。三此位於三世法斷無慚行，深生悔羞，廣為眾生說真實法，是業非一，是名慚藏。四此位自愧昔過，深於自身生厭離想，於三世佛深修愧行，廣為眾生說真實法，是業非一，是名愧藏。五此位於一切法多聞博學，十二緣生漏無漏蘊、有為無為、記無記法，如是法中深生正解，為諸眾生說真實法，是業非一，是名多聞藏。六此位行十種施，所謂分減施、竭盡施、內施、外施、俱施、一切施、去來今施、究竟施，於如是施無毛慳心，三輪清淨其心不止，能捨一切令受安樂，是業非一，是名施藏。七此位生死因果深究本源，得無盡慧，為生說法，是業非一，是名慧藏。八此位得具足念明憶前生，得無盡念憶無量劫，於一切法憶念不忘，是業非一，是名念藏。九此位於佛所說修多羅文句義理無有忘失，一生乃至不可說生總持不忘，於一佛號乃至不可說佛號，廣說乃至一三昧乃至不可說三昧陀羅尼用，無有休息，是業非一，是名持藏。十此位菩薩有深智慧了智實相，為生說法不違佛教，一品乃至不可說品，廣說乃至一三昧乃至不可說三昧，如是等法廣為眾生或一日說，廣說乃至不可說不可說劫說，劫數可盡一文一句義理難盡。得如是等無量辯才，為諸眾生說真實法，如是業用非一眾多，是名菩薩辯藏。已說十藏。 > Explanation: The upper half of the verse versifies the teachings of the ten treasuries; the lower half sequentially versifies the teachings of the ten dedications of merit. Because a bodhisattva of actual practice further cultivates the ten practices to advance toward the ten dedications of merit, only after the practices are the ten treasuries explained. Furthermore, the ten abodes are the lower worthies, the ten practices are the middle worthies, and the ten dedications of merit are the upper worthies; proceeding from shallow to deep and from coarse to fine, only after the practices are the ten treasuries explained. What are the ten? First, the treasury of faith; second, the treasury of morality; third, the treasury of shame; fourth, the treasury of conscience; fifth, the treasury of extensive learning; sixth, the treasury of giving; seventh, the treasury of wisdom; eighth, the treasury of mindfulness; ninth, the treasury of retention; tenth, the treasury of eloquence. There are also two ways to explain the name of these treasuries: first, the general; second, the specific. First, as for the general name: each of the ten practices such as faith essentially contains the boundless dharmadhātu and generates inexhaustible fruits; therefore they are named treasuries. Second, as for the specific names: first, a bodhisattva at this rank accords with and generates deep faith in such teachings as the three emptinesses and the three natures; hearing dharmas difficult to conceive, their mind is not timorous; toward the Buddhas, they have single-minded and firm faith; deeply knowing the Buddha's wisdom, their mind does not retreat or scatter; they guard and uphold the Buddha-seed and increase faith and understanding; according with roots of goodness, they produce skillful means; matching capacity according to time and place, they awaken all beings; such karmic activities being manifold and not just one, this is called the bodhisattva's treasury of faith. Second, at this rank they fully receive and uphold the three kinds of pure morality, universally benefiting all; they do not receive deviant morality, do not dwell in the three realms, their mind abides without regret, they do not transgress earlier proscriptions, do not study heterodox affairs, do not cling to diverse views, do not display their own virtues, do not practice pride or haughtiness, permanently cut off killing and the like, and extend compassion toward sentient beings; such activities being not just one, this is called the treasury of morality. Third, at this rank they sever shameless conduct toward the dharmas of the three times, deeply give rise to regret and shame, and extensively preach the true Dharma for sentient beings; such activities being not just one, this is called the treasury of shame. Fourth, at this rank they feel conscience over past faults, deeply give rise to the thought of revulsion toward their own body, deeply cultivate the conduct of conscience toward the Buddhas of the three times, and extensively preach the true Dharma for sentient beings; such activities being not just one, this is called the treasury of conscience. Fifth, at this rank they have extensive learning and vast erudition regarding all dharmas—the twelve causal conditionings, tainted and untainted aggregates, conditioned and unconditioned dharmas, and determinate and indeterminate dharmas—and in such dharmas they deeply give rise to correct understanding and preach the true Dharma for all sentient beings; such activities being not just one, this is called the treasury of extensive learning. Sixth, at this rank they practice ten kinds of giving, namely: giving by diminishing \[one's own share\], giving by exhausting \[one's possessions\], internal giving, external giving, both internal and external giving, giving all, giving across the past, future, and present, and ultimate giving; regarding such giving, they lack even the slightest stingy thought, their three wheels are pure, their mind does not cease, and they can renounce everything to cause \[beings\] to attain peace and joy; such activities being not just one, this is called the treasury of giving. Seventh, at this rank they deeply fathom the fundamental source of the causes and fruits of birth and death, obtain inexhaustible wisdom, and preach the Dharma for sentient beings; such activities being not just one, this is called the treasury of wisdom. Eighth, at this rank they obtain complete mindfulness, clearly recollecting past lives; they obtain inexhaustible mindfulness, recollecting immeasurable kalpas; regarding all dharmas, they remember and do not forget; such activities being not just one, this is called the treasury of mindfulness. Ninth, at this rank they do not forget or lose the text, phrases, principles, or meanings of the sūtras spoken by the Buddhas, retaining them without forgetting for one life or even ineffable lives; regarding the name of one Buddha or even the names of ineffable Buddhas, and extensively speaking up to one samādhi or even ineffable samādhis, their functions of dhāraṇī do not cease; such activities being not just one, this is called the treasury of retention. Tenth, a bodhisattva at this rank possesses profound wisdom and thoroughly knows the true mark of wisdom; preaching the Dharma for sentient beings, they do not contradict the Buddha's teaching; expounding one chapter or even ineffable chapters, up to one samādhi or even ineffable samādhis, they extensively preach such dharmas for sentient beings for perhaps one day, or extensively speaking up to ineffable ineffable kalpas; though the number of kalpas may be exhausted, the principle and meaning of a single text or a single phrase is difficult to exhaust. Having obtained such immeasurable eloquence, they preach the true Dharma for all sentient beings; such karmic functions being manifold and not just one, this is called the bodhisattva's treasury of eloquence. The ten treasuries have now been explained. > — English (machine translation) (machine translation) - [Previous: 1.40](https://indike.org/pramana/in.bauddha.taisho.1738.1.40) - [Next: 1.42](https://indike.org/pramana/in.bauddha.taisho.1738.1.42) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1738.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1738~en-mt.1.41) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1738.1.41](https://indike.org/pramana/in.bauddha.taisho.1738.1.41) · Pramāṇa