[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) › [華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.2755) › 1.14 # 華嚴經疏 1.14 華嚴經疏 1.14 - **Language:** Classical Chinese ### [1.14](https://indike.org/pramana/in.bauddha.taisho.2755.1.14) 是故下二頌教說中。初一頌教依三漸。次說後一舉二利勸說。前中諸地智道者。此是觀漸。次謂加行智推求名觀通生入證故云是諸地智之道。世論云。若觀若依止能生諸地智。此釋觀中漸次之義。謂觀者意言觀察。依此增上力生諸地證智故。云若依止能生等。二入勢力觀法者。是證漸次。謂正體智正證真如。此智能斷惑證理。依起後得。具此三力故名漸次也。次第而修行者。是論中漸次也。得至於餘地者。是論中上句展轉也。各得下二句明修行漸次。是後得智更重觀前所證。及聞受上地進修之法。成自利行故云得利益。又為他宣說等故。利一切世間故。論云。此行種種異行境界境界者分齊也。此三次第成故云漸次。又此三中一一各有漸次故亦名也。又此三隣接漸次故。云願說勿令斷也　第二許說分齊中有二。先長行序許說之意。後偈頌顯所說分齊。前中觀察等明其說相。欲令等明其說意。前中論云。何故觀察十方示無我慢無偏心故者。有別有通。別中二。一觀十方佛欲承力而說故。云示無我慢。二察十方機欲令同入地。云示無偏心。二通中有二。初約承力。二約授說。初中何故觀十方佛者。欲承其力故示無慢。隨觀一佛承力便是。何假十方示無偏心。二約授說中。何故觀方以示現說相故。謂前已三位五請備盡慇懃。今若不說即成我慢。是故觀方示說令眾咸知顯己無慢。若爾觀察一眾足示說相。何須具觀十方眾邪示無偏心故。又觀察有二。一內心照察故。二舉自眄視故。二明說意中。增益信敬者。前金剛薩酬解脫月初請之時已令眾悅。今更使明故云益增也。信敬者有四義故。一金剛藏示已能說去眾何因之疑故令信敬。二明此剛藏不畏大眾不堪聞拂眾何緣之疑故亦令信。三顯義大之法深妙出言令眾知深故生信敬。四許宣說大令彼眾人得聞在今故云敬信也。 > "Therefore..." In the subsequent two verses instructing to expound, the first verse instructs to expound relying on three gradual stages, and the latter one raises the twofold benefit to encourage expounding. In the former, "the path of wisdom of the grounds" refers to the gradual stage of contemplation; that is, the prayogajñāna investigating and seeking is termed "contemplation", which leads comprehensively to production, entering, and realization, and thus it is called "the path of the wisdom of the grounds". The Śāstra of Vasubandhu states: "Whether contemplation or reliance can generate the wisdom of the grounds." This explains the meaning of gradual stages in contemplation: "contemplation" means mental-discourse contemplation, and relying on its predominant power the realizing wisdom of the grounds is generated, hence it says "whether reliance can generate..." etc. Second, "entering the power of contemplating phenomena" refers to the gradual stage of realization; that is, the fundamental non-conceptual cognition directly realizes tathatā. This cognition can sever afflictions and realize principle, and on its basis the pṛṣṭhalabdhajñāna arises; possessing these three powers, it is called a gradual stage. "Progressively practicing" corresponds to "gradual stage" in the Śāstra. "Reaching other grounds" corresponds to the upper phrase "transitioning step by step" in the Śāstra. The subsequent two lines starting with "Each obtaining..." clarify the gradual stage of cultivation and practice; this refers to the pṛṣṭhalabdhajñāna repeatedly contemplating what was previously realized, as well as hearing and receiving the methods of advancing cultivation on higher grounds, accomplishing the practice of self-benefit, hence called "obtaining benefit"; and also expounding for others, etc., thus "benefiting all the world". Therefore, the Śāstra states: "This practice has diverse different domains of practice; 'domain' means boundary." Because these three are accomplished sequentially, they are called gradual stages. Moreover, among these three, each individually has its own gradual stages, and hence they are also called so. Furthermore, because these three are adjacently connected in sequence, it says: "May you expound it without letting it be interrupted." > > In the second part, the scope of consenting to expound, there are two sections: first, the prose prefaces the intention of consenting to expound; second, the verses reveal the scope of what is expounded. In the former, "observing..." etc. clarifies the aspect of his expounding; "wishing to make..." etc. clarifies his intention of expounding. In the former, the Śāstra states: "Why observe the ten directions? To show the absence of self-conceit and the absence of a partial mind." This has specific and general \[interpretations\]. In the specific one, there are two: first, observing the Buddhas of the ten directions wishing to expound by relying on their power, hence called "showing the absence of self-conceit"; second, observing the capacities \[of beings\] in the ten directions wishing to lead them to enter the grounds together, called "showing the absence of a partial mind". In the general one, there are two: first, regarding relying on power; second, regarding imparting exposition. In the first, why observe the Buddhas of the ten directions? Wishing to rely on their power, hence showing no conceit. Simply observing one Buddha to rely on power would suffice; why rely on the ten directions? To show the absence of a partial mind. In the second regarding imparting exposition, why observe the directions? To demonstrate the aspect of expounding. That is, previously there were three positions and five requests exhausting all earnestness; if he did not expound now, it would become self-conceit. Therefore, observing the directions demonstrates expounding to let the assembly all know, revealing that he himself is without conceit. If so, observing a single assembly would suffice to show the aspect of expounding; why must he fully observe the assemblies of the ten directions? To show the absence of a partial mind. Furthermore, observation has two aspects: first, inner mental reflection and scrutiny; second, casting one's own gaze. In the second, clarifying the intention of expounding: "Increasing faith and reverence" means that previously, when Vajragarbha responded to Vimukticandra's initial request, he had already delighted the assembly; now, causing them to understand further, it is called "increasing further". "Faith and reverence" has four meanings: first, Vajragarbha shows that he can expound, removing the assembly's doubt regarding "from what cause", thus inspiring faith and reverence; second, clarifying that this Vajragarbha does not fear that the great assembly is incapable of hearing, brushing away the assembly's doubt regarding "by what condition", thus also inspiring faith; third, revealing that the Dharma of the greatness of meaning is profound and wondrous, uttering words to let the assembly know its profundity, thus generating faith and reverence; fourth, consenting to proclaim the greatness, enabling those people of the assembly to hear it at present, hence called "reverence and faith". > — English (machine translation) (machine translation) - [Previous: 1.13](https://indike.org/pramana/in.bauddha.taisho.2755.1.13) - [Next: 1.15](https://indike.org/pramana/in.bauddha.taisho.2755.1.15) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2755.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2755~en-mt.1.14) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.10.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2755.1.14](https://indike.org/pramana/in.bauddha.taisho.2755.1.14) · Pramāṇa