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# 華嚴略疏卷第三 3.25

華嚴略疏卷第三 3.25

- **Language:** Classical Chinese

### [3.25](https://indike.org/pramana/in.bauddha.taisho.2754.3.25)

已說依身。次說為何義。是中依一切智知斷證修故。此佛智有九種業差別一切智為總。九者一力佛智。二無畏佛智。三平等佛智。四救佛智。五淨佛智。六無餘佛智。七染佛智。八覺佛地。九轉法輪佛智。此九種皆云業力佛。佛智者十力也。無畏者諸無畏也。平等者具足。救救世間也。淨者慈悲大也。無餘者無礙智也。染者淨佛國也。覺者知三世。轉法輪者神力一切輪故生。如是心者本分中願善決定故。何故唯言生心不言生智。及餘心數法心為本攝一切智數故。舊解云。始四句為法身功德。次四句為外化。次二為智說已說為何義生如是心。次說何因故生如是心。此十種大悲總九為別。一增上大。二攝大。三淳至大。四無量大。五決定大。六隨順大。七正受大。八最妙大。九住盡大。增上者細苦智增上故。攝者方便故。淳至者盡眾生界直心深心淳至故。無量者量同佛力故。決定大者深智善決定。眾生力佛力趣向無礙智故。隨順大者隨順自然正覺智。正受大者能受一切乃至教化是。最妙大者廣大如法界故。住盡大者無常愛果因盡。涅槃際究竟已下至盡未來際是。

> The relied-upon body having been explained, next is explained for what purpose: within this, it relies on all-knowledge to know, sever, realize, and cultivate. This Buddha-wisdom has nine kinds of differentiated activities, with all-knowledge as the general: the nine are (1) Buddha-wisdom of powers, (2) Buddha-wisdom of fearlessnesses, (3) Buddha-wisdom of impartiality, (4) Buddha-wisdom of rescuing, (5) Buddha-wisdom of purity, (6) Buddha-wisdom of remainderlessness, (7) Buddha-wisdom of defilement\[-freeing / adornment\], (8) Buddha-stage of awakening, (9) Buddha-wisdom of turning the Dharma wheel. These nine kinds are all called activities. 'Buddha of power' and 'Buddha-wisdom' are the ten powers; 'fearlessness' is the various fearlessnesses; 'impartiality' is complete endowment; 'rescuing' is rescuing the world; 'purity' is greatness of loving-kindness and compassion; 'remainderlessness' is unobstructed wisdom; 'defilement\[-freeing\]' is purifying the Buddha-land; 'awakening' is knowing the three periods of time; 'turning the Dharma wheel' is the spiritual power of all wheels; therefore one generates such a mind, because vows are well-determined in one's original allocation. Why does it only say 'generating the mind' and not 'generating wisdom' and the remaining mental factors? Because the mind is the foundation, subsuming all wisdom factors. An older explanation says: the first four clauses are dharmakāya merits; the next four clauses are outward transformation; the next two are wisdom. Having explained for what purpose one generates such a mind, next is explained by what cause one generates such a mind: these ten kinds of great compassion have the general, with nine as particular: (1) higher greatness, (2) embracing greatness, (3) pure and utmost greatness, (4) immeasurable greatness, (5) decisive greatness, (6) compliant greatness, (7) direct receiving greatness, (8) most sublime greatness, (9) abiding until the end greatness. 'Higher' is because wisdom regarding subtle suffering is superior; 'embracing' is through expedient means; 'pure and utmost' is because the straightforward mind and profound mind are pure and utmost toward the exhaustion of sentient beings' realms; 'immeasurable' is because its measure is equal to the Buddha's powers; 'decisive greatness' is because profound wisdom is well-determined, and the power of sentient beings and the power of the Buddha head toward unobstructed wisdom; 'compliant greatness' is complying with spontaneous true awakening wisdom; 'direct receiving greatness' is being able to receive all, up to teaching and converting; 'most sublime greatness' is being vast like the dharmadhātu; 'abiding until the end greatness' is the exhaustion of impermanence, craving, fruitions, and causes, from the ultimate limit of nirvāṇa down to the exhaustion of the future limit.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2754~en-mt.3.25) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2754.3.25](https://indike.org/pramana/in.bauddha.taisho.2754.3.25) · Pramāṇa
