[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) › [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732) › 1.19 # 大方廣佛華嚴經搜玄分齊通智方軌 1.19 大方廣佛華嚴經搜玄分齊通智方軌 1.19 - **Language:** Classical Chinese ### [1.19](https://indike.org/pramana/in.bauddha.taisho.1732.1.19) 處者，謂摩竭提寂滅道場，此是大聖所託。以一在釋一切在，國通場局，此云無害國。寂滅表離障圓果淨寂德也。「始成」者，有二義：一得道始，初七日時；二現世始說法，第二七日時也，由令他知成道始故。此文有二：初二句總開依正立宗、二別辨。別內分二：初釋依報、二「如來處此」下辨正報也。初即器世間也。文有三：初辨道場地、二「其菩提樹」下辨其道樹。三「不可思議」下明師子座。此立意者，地為住行之本，樹為眾德建立，座為攝益之用。初場中有三子句：一辨道場體莊嚴具足、二「佛神力」下明果德資成、三「無量善根」下出其因行。初體文復有三：一總辨體、二「眾雜寶華」下六句辨自利德、三「雨無盡寶」下二利自他德也。自利六句中，初一句微妙圓淨、次一具德淨、次一色相淨、次一高顯淨、次一眷屬淨、次一隱映淨。利他二句內，初明津用淨、次一覆潤淨，此二句通自他。次「佛神力」下第二子句中有三句：初明變淨土令地廣博、二「光明普照」下德用也。三「一切奇特妙寶積」等者，體攝眾德。就道樹文二子句：一有九句辨樹體莊嚴、二「佛神力」下辨果德資成。初文分三：初明樹體高勝能陰覆也、二「清淨瑠璃」下五句正辨莊嚴、三「樹光普照」下三句明利他用，此中有三業，初意、次身、次口。坐文分五：初明座體出過情量；二「眾妙寶華」下正辨莊嚴；三「流光如雲」下辨利他用，亦有三業，初身、次意、後口。四「如來光明踰」等下，上果下加，有五句：一陰覆勝、二感化勝、三無礙勝、四疾遍勝、五具德勝；五「無量眾寶」下總結成也。第二辨正報，文有二：初如來處等總釋、二「了三世」下別辨。第二別釋，文有三：初明法身、二「其身遍坐一切道場」下明報身。三「悉能普現一切眾會」下明其化身。此約三乘判文。若依一乘，此中即具十佛體德用，准以思攝。初法身文，有三句：初辨身業德，有二句；二「妙音遍至」下二句，明口業德。三「平等法相」下三句辨意業德。二報身文，分三：初身用，有四句：一座分齊、二知根行、三除惑染、四生德也；二「普放三世智海光明」下三句辨口業；三「力無畏」下一句明其意業。三辨化身文，初身業，有三句；二「了達一切」下二句，意業。三「一切光明」下二句，口業。就口業文，分二：初辨放光能普現諸義、次「諸佛世界」下辨益分齊。 > Regarding 'place': it refers to the site of enlightenment (bodhimaṇḍa) of tranquil extinction in Magadha; this is what the Great Sage relied upon. By means of one being present, all being present is explained; the country is pervasive, while the site is specific; here it is called the country of Harmlessness (Magadha). Tranquil extinction expresses the pure and tranquil virtue of the complete fruition free of hindrances. 'Initially accomplished' has two meanings: first, the beginning of attaining the Path, the time of the first seven days; second, the initial teaching of the Dharma in the present world, the time of the second seven days, because it causes others to know the beginning of accomplishing the Path. This text has two parts: first, the first two phrases generally set forth the environment and the person to establish the thesis; second, specific distinctions. Within the specific, it is divided into two: first, explaining the environmental recompense; second, from 'The Tathāgata resided here' downward, distinguishing the personal recompense. The first is precisely the vessel world. The text has three parts: first, distinguishing the ground of the site of enlightenment; second, from 'its Bodhi tree' downward, distinguishing its Bodhi tree; third, from 'inconceivable' downward, explaining the lion throne. The intention in establishing this is: the ground is the basis for abiding practice, the tree is the establishment of all virtues, and the throne is the function of gathering and benefiting. In the first \[part on\] the site, there are three sub-phrases: first, distinguishing that the substance of the site of enlightenment is fully adorned; second, from 'the Buddha's spiritual power' downward, explaining the supportive completion by the virtues of fruition; third, from 'immeasurable good roots' downward, producing its causal practices. The initial text on substance further has three: first, generally distinguishing the substance; second, from 'various mixed gem-flowers' downward, six phrases distinguishing the virtues of self-benefit; third, from 'raining inexhaustible gems' downward, distinguishing the virtues benefiting both self and others. Among the six phrases of self-benefit: the first phrase is subtle, complete, and pure; the next is pure in possessing virtues; the next is pure in visible marks; the next is pure in being lofty and manifest; the next is pure in retinue; the next is pure in radiance and shading. Within the two phrases of benefiting others: the first explains purity of widespread application; the next is purity of covering and moistening; these two phrases pervade both self and others. Next, in the second sub-phrase from 'the Buddha's spiritual power' downward, there are three phrases: first, explaining the transformation into a pure land to make the ground vast; second, from 'light shining everywhere' downward, the virtuous functions; third, 'all extraordinary, wonderful heaps of gems', etc., the substance gathering all virtues. Concerning the text on the Bodhi tree, there are two sub-phrases: first, there are nine phrases distinguishing the adornment of the tree's substance; second, from 'the Buddha's spiritual power' downward, distinguishing the supportive completion by the virtues of fruition. The first text is divided into three: first, explaining that the tree's substance is lofty, supreme, and able to shade and cover; second, from 'pure lapis lazuli' downward, five phrases directly distinguishing the adornments; third, from 'the tree's light shining everywhere' downward, three phrases explaining the function of benefiting others, in which there are three karmas: first mental, next bodily, then vocal. The text on the throne is divided into five: first, explaining that the throne's substance exceeds the measure of conceptual thought; second, from 'numerous wonderful gem-flowers' downward, directly distinguishing the adornments; third, from 'streaming light like clouds' downward, distinguishing the function of benefiting others, which also has three karmas: first bodily, next mental, then vocal; fourth, from 'the Tathāgata's light surpasses' etc. downward, the superior fruition bestowing empowerment below, which has five phrases: (1) excellence of shading and covering, (2) excellence of evoking transformation, (3) excellence of non-obstruction, (4) excellence of rapid pervasion, (5) excellence of possessing virtues; fifth, from 'immeasurable gems' downward, concluding and establishing it overall. Second, distinguishing the personal recompense: the text has two parts: first, a general explanation of 'The Tathāgata resided,' etc.; second, from 'comprehending the three times' downward, specific distinctions. The second, specific explanation has three parts: first, explaining the dharmakāya; second, from 'his body sat pervasively across all sites of enlightenment' downward, explaining the reward body; third, from 'fully able to manifest everywhere in all assemblies' downward, explaining his transformation body. This is judging the text according to the triyāna. If relying on the ekayāna, here the substance, virtues, and functions of the ten buddhas are fully possessed, which should be comprehended accordingly. The initial text on the dharmakāya has three phrases: first, distinguishing the virtues of bodily karma, having two phrases; second, from 'the wonderful sound reaches everywhere' downward, two phrases explaining the virtues of vocal karma; third, from 'equal dharma marks' downward, three phrases distinguishing the virtues of mental karma. Second, the text on the reward body is divided into three: first, bodily function, having four phrases: (1) the limit of the throne, (2) knowing faculties and practices, (3) eliminating afflictions and defilements, (4) generating virtues; second, from 'widely emitting the light of the ocean of wisdom of the three times' downward, three phrases distinguishing vocal karma; third, from 'powers and fearlessness' downward, one phrase explaining its mental karma. Third, distinguishing the text on the transformation body: first, bodily karma, having three phrases; second, from 'thoroughly penetrating all' downward, two phrases, mental karma; third, from 'all lights' downward, two phrases, vocal karma. Concerning the text on vocal karma, it is divided into two: first, distinguishing that emitting light is able to manifest all meanings everywhere; next, from 'the worlds of all buddhas' downward, distinguishing the extent of benefit. > — English (machine translation) (machine translation) - [Previous: 1.18](https://indike.org/pramana/in.bauddha.taisho.1732.1.18) - [Next: 1.20](https://indike.org/pramana/in.bauddha.taisho.1732.1.20) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1732.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.1.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.1.19](https://indike.org/pramana/in.bauddha.taisho.1732.1.19) · Pramāṇa