[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) › [新華嚴經論](https://indike.org/pramana/in.bauddha.taisho.1739) › 36.3 # 新華嚴經論 36.3 新華嚴經論 36.3 - **Language:** Classical Chinese ### [36.3](https://indike.org/pramana/in.bauddha.taisho.1739.36.3) 第一正入當位門者，從「爾時善財童子」已下至「我唯知此工巧大神通智光明法門」，於此段中約分為七門：一受教念持昇進、二天龍夜叉眾圍遶、三至名聞國周遍求覓自在主童子、四天龍示其所在、五善財即詣其所見十千童子所共圍繞、六聚沙為戲善財見已頂禮申請所求之法、七自在主告善財所行之法。於此所修法中約有十門，一書；二數算；三印，印，手印、符印等是；四界，界者世界也；五處者，處所也，即世界眾生住居處所；六療病；七工巧；八調練仙藥；九農商；十知眾生所出世根等。於中算法，〈阿僧祇品〉略序，此亦如彼也。此是菩薩行，以法算數而知。彼〈阿僧祇品〉佛智滿，智眼自然而知，不須算法也。自餘如文自明。此是饒益行中戒波羅蜜為主，餘九為伴。若約智境法門，一位通修十行；若約位門中，此饒益行中以書數算印、農商相法并出世間，方名戒體。前十住中但以法身法性理智為戒體，即是比丘觀十二有支生死海為佛智海是；十迴向中以海師善入生死海為戒體；如十信中即以畏罪修福離世間行為戒體；十地中即修大悲為戒體，即喜目觀察眾生夜天神是。在佛右面，左為智、右為悲。又喜目觀察眾生者，是慈悲之名，以之為戒。各隨五位戒體昇進不同，以智通該，一位中五位總具。此中上下十善知識，約其行體論之，世技醫方供養等事，如經具言。 > The first \[section\], the gate of directly entering the appropriate stage, runs from "At that time the youth Sudhana..." downward to "I only know this dharma gate of the radiant light of wisdom of the great supernormal power of technical arts." In this section it is roughly divided into seven gates: first, receiving the instruction, mindfully holding it, and advancing upward; second, being surrounded by a host of devas, nāgas, and yakṣas; third, arriving in the country of Renown and seeking everywhere for the youth Aniketasūri; fourth, the devas and nāgas indicating his whereabouts; fifth, Sudhana going to his place and seeing him surrounded by ten thousand youths; sixth, piling up sand in play, Sudhana seeing this, bowing in homage, and requesting the dharma he seeks; seventh, Aniketasūri telling Sudhana the practices he cultivates. Within the practices cultivated here, there are roughly ten gates: first, writing; second, mathematics and calculation; third, seals—seals being hand mudrās, talismans, and the like; fourth, realms—realms meaning world-realms; fifth, locations—locations meaning dwelling places where sentient beings of the world-realms abide; sixth, curing illnesses; seventh, technical arts; eighth, compounding and refining elixir medicines of the immortals; ninth, agriculture and commerce; tenth, knowing the roots of sentient beings for transcending the world, and so on. Among these, calculation is briefly set forth in the "Chapter on Incalculables," and here it is also like that. This is the bodhisattva practice, knowing through calculations in accordance with the Dharma. In that "Chapter on Incalculables," the Buddha's wisdom is fully realized, and the eye of wisdom knows naturally without needing calculation methods. The rest is self-evident from the text. This is the practice of beneficial action, where the precept pāramitā is primary and the remaining nine are its companions. If considered in terms of the dharma gates of wisdom and objects, a single stage universally cultivates the ten practices; if considered within the gate of stages, within this practice of beneficial action, taking writing, mathematics, seals, agriculture, commerce, physiognomy, together with transcending the world, is only then called the essence of the precepts. In the preceding ten abodes, only the principle-wisdom of the dharmakāya and dharma-nature served as the essence of the precepts—that is, the monk contemplating the ocean of birth and death of the twelve links of existence as the ocean of the Buddha's wisdom; in the ten dedications of merit, the master mariner skillfully entering the ocean of birth and death serves as the essence of the precepts; as in the ten faiths, fearing misdeeds, cultivating blessings, and renouncing mundane actions serve as the essence of the precepts; in the ten grounds, cultivating great compassion serves as the essence of the precepts, which is the night goddess Pramuditanayanajagadvirocanā (Joyful Eyes Observing Sentient Beings). She is on the Buddha's right side; the left is wisdom and the right is compassion. Furthermore, "Joyful Eyes Observing Sentient Beings" is a name of loving-kindness and compassion, which serves as the precepts. In each case, following the five stages, the advancement of the essence of the precepts differs, yet wisdom universally encompasses them, so that within a single stage, all five stages are completely present. Regarding the ten kalyāṇamitras above and below here, discussing them according to the substance of their practice, worldly skills, medical recipes, offerings, and the like, are as the sūtra explains in detail. > — English (machine translation) (machine translation) - [Previous: 36.2](https://indike.org/pramana/in.bauddha.taisho.1739.36.2) - [Next: 36.4](https://indike.org/pramana/in.bauddha.taisho.1739.36.4) - [Up: 36](https://indike.org/pramana/in.bauddha.taisho.1739.36) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.36.3) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*zh-siksananda.65.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.36.3](https://indike.org/pramana/in.bauddha.taisho.1739.36.3) · Pramāṇa