[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) › 1.21.3 # 大方廣佛華嚴經搜玄分齊通智方軌 1.21.3 大方廣佛華嚴經搜玄分齊通智方軌 1.21.3 - **Language:** Classical Chinese ### [1.21.3](https://indike.org/pramana/in.bauddha.taisho.1732.1.21.3) 此上諸類並像現劣而體是勝，故《大集》云「諸佛語諸菩薩言：汝欲往釋迦佛所者，當現作梵王等。 」故知也。 又此華藏界豈有此實類也？ 意如《攝論》。 次解第十八菩薩眾說偈歎佛。 此唯列普賢不列餘名者，此形居道位，德標普門，彰一即一切一切即一故也。 此文有二：初列名歎德、次偈頌表三業供養可知。 上下二眾長行歎德，是經家列，非當時文。 就長行有二：初總、次「所謂」下別。 總文分二：初自分德、二「能入如來」下入他分德。 別文分二：前八法門廣前自分、後二法門廣前他分。 又此五對十句，二二自他利。 頌中二十偈，義分有六：初二歎佛住處及眷屬淨、次二歎佛土主淨、次二半歎利益圓淨、次有七偈半化用圓淨、次二歎佛果位勝出圓淨、後四體用淨。 就七偈內，初三半佛身業淨、次二偈口業淨、次「一切三世」下二偈辨佛意業淨。 後四偈，文分二：初一辨法身體淨； 次三用淨，即三業用也，即為三耳。 此中釋普賢分齊，以八門明因陀羅，可以知之：一理； 二土； 三身； 四教； 五法； 六行； 七時； 八事，事即塵等也。 凡論大意，約文有二：一但有使習煩惱染業及報，並入凡境。 自外入聖境，聖中有二，謂理、量二法。 此二各有二法，因陀羅網境界即理中量也，及量中之一分耳，此可思準之。 次下大段第二，不動而集眾。 此上諸眾未必有動，但欲顯同體攝，故有此耳。 又顯果位具因法故也。 就中有八子段：一明出處，謂師子坐樓觀側； 二舉數； 三列十名，所以列雜名者，欲顯說增微多類法故； 四「設諸供養」下列供具； 五「皆大歡」下正供佛； 六隨方而坐； 七「彼菩薩等」下歎德； 八說偈歎佛。 前地總，此樓觀別住也。 供具有五，散華、燒香、放光、作樂、雨寶。 就歎德有十句：一自分因行門； 二勝進證時他分無礙； 三真佛境中無盡辨才； 四得佛意業成不思之用； 五得普門境佛身業普現； 六總說悉能入三世智地； 七總歎常無常二涅槃因力具足； 八方便淨涅槃； 九自淨常果因； 十總結成法供養行。 頌讚有十九偈，分為四，歎佛三業及坐道樹自在德。 初三偈歎佛意業用、次十偈辨身在樹王自在、次二偈口業自在、次四歎座莊嚴大用自在。 次下第三諸王興供養行，亦可第二發起序。 就中分三：初佛神力動地等。 所言動者，一方動。 遍動者，四方同時動。 等遍動者，八方動。 此解十八動，出《大論》。 吼、覺、震是聲，餘者色也。 下文有六種動，即東涌西沒等是也。 諸經有異動，不出此二，準以思攝。 二明興供養。 三「此世界中佛坐道場」下結所得業。 第二文分四：一總、二別、三結、四等餘方。 諸王德業，文有二：一正歎此王、二等餘世界。 就正歎，文有六句：前三自利、次一利他、次二自他行成滿入勝分。 初一總說，各隨樂所入法及能入方便法門、二依證出觀心生歡喜法門、三別說方便對治法、四通達諸方勇猛利他法門、五如來位境勝分已入、六諸佛所證無量法海皆已得度。 結文二意可知。 釋〈淨眼品〉已。 總有四種生解法，以起下文除立破四答善巧翻依等。 一次第門，相形取解故。 二總別門，如六相等，從相入實故。 三攝取門，如依言攝義故也。 四例聲門，七種例聲例文取義故。 > All the above classes appear inferior in bodily manifestation, yet their essence is superior. Therefore, the Mahāsaṃnipāta-sūtra states: “The Buddhas spoke to the bodhisattvas, saying: ‘If you wish to go to the abode of Śākyamuni Buddha, you should manifest yourselves as Brahma kings and so forth.’” Hence one knows \[this\]. Moreover, how could there be such real ordinary classes in this Flower Treasury World? The meaning is as in the Mahāyānasaṃgraha. > > Next is the explanation of the eighteenth \[group\], the assembly of bodhisattvas who speak verses praising the Buddha. Here only Samantabhadra is listed, without listing other names, because he embodies the station of the path and his virtue exemplifies the universal gate, revealing that one is all and all is one. This text has two parts: first, listing the names and praising the virtues; next, the verses express the offering of the three karmas, as can be known. The prose praising virtues in the two assemblies above and below was set forth by the compiler of the sūtra, not spoken at that time. Regarding the prose, there are two parts: first, the general; next, from “namely” downward, the specific. The general text is divided into two: first, the virtue of one’s own share; second, from “able to enter the Tathāgata’s” downward, the virtue of entering another’s share. The specific text is divided into two: the first eight gates of Dharma expand upon the preceding own share; the last two gates of Dharma expand upon the preceding other share. Furthermore, these five pairs of ten clauses consist of pairs of self-benefit and benefiting others. In the verses, there are twenty gāthās, whose meaning is divided into six: the first two praise the Buddha’s dwelling place and the purity of his retinue; the next two praise the purity of the lord of the Buddha-land; the next two and a half praise the complete purity of benefit; next, there are seven and a half gāthās on the complete purity of transformative function; the next two praise the complete purity of the Buddha’s fruit-station being supremely transcendent; the last four praise the purity of essence and function. Within the seven gāthās, the first three and a half concern the purity of the Buddha’s bodily karma; the next two gāthās concern the purity of his oral karma; next, from “all the three times” downward, two gāthās discern the purity of the Buddha’s mental karma. The final four gāthās are divided into two parts: the first one discerns the purity of the dharmakāya’s essence; the next three concern the purity of function, namely the function of the three karmas, making three. Here, in explaining the scope of Samantabhadra, one may understand it by means of the eight gates explaining the Indrajāla: (1) principle, (2) land, (3) body, (4) teaching, (5) Dharma, (6) practice, (7) time, (8) phenomena—phenomena being dust particles and so forth. > > Generally speaking, regarding the main import based on the text, there are two: First, whenever there are latent dispositions, defilements, contaminated karma, and retributions, they all fall within the realm of ordinary beings. Outside of this, one enters the realm of the noble ones. Within the noble, there are two: namely, the two phenomena of principle and quantity (epistemological measure). Each of these two has two phenomena: the realm of the Indrajāla is the quantitative within principle, as well as a portion within quantity; this can be inferred through reflection. > > Next below is the second major section: gathering the assembly without moving. The preceding assemblies did not necessarily move; it is only to show the gathering within the identical essence that this is present. It also shows that the fruit-station is endowed with causal phenomena. Within this, there are eight sub-sections: (1) clarifying the place of emergence, namely beside the lion-seat’s multi-storied pavilion; (2) citing the number; (3) listing the ten names—the reason miscellaneous names are listed is to show the preaching of manifold kinds of Dharma, both augmented and subtle; (4) from “arranged various offerings” downward, listing the articles of offering; (5) from “all rejoiced greatly” downward, the actual offering to the Buddha; (6) sitting according to their direction; (7) from “those bodhisattvas and others” downward, praising virtues; (8) speaking verses in praise of the Buddha. > > The preceding ground was general; this multi-storied pavilion is a distinct dwelling. The articles of offering are five: scattering flowers, burning incense, emitting light, making music, and raining jewels. Regarding the praising of virtues, there are ten clauses: (1) the gate of causal practice of one’s own share; (2) when realizing through superior progression, freedom from obstruction regarding the other share; (3) inexhaustible eloquence within the realm of the true Buddha; (4) attaining the Buddha’s mental karma to accomplish inconceivable function; (5) attaining the realm of the universal gate, in which the Buddha’s bodily karma universally manifests; (6) generally stating that all are able to enter the wisdom-ground of the three times; (7) generally praising the full endowment of the causal power of the two nirvāṇas, permanent and impermanent; (8) skillful-means pure nirvāṇa; (9) the cause of the self-purified permanent fruit; (10) concluding the practice of the offering of Dharma. The verses of praise comprise nineteen gāthās, divided into four, praising the Buddha’s three karmas and the sovereign virtue of sitting under the tree of awakening. The first three gāthās praise the function of the Buddha’s mental karma; the next ten gāthās discern his sovereignty while present under the king of trees; the next two gāthās concern sovereignty of oral karma; the next four praise the sovereignty of the seat’s adornments and great function. > > Next below is the third \[section\]: the various kings performing practices of offering; it may also be termed the second, the introductory narrative of initiation. Within it, there are three parts: First, the Buddha’s supernatural power shaking the earth and so forth. What is called “shaking” means shaking in one direction. “Universally shaking” means shaking simultaneously in all four directions. “Equally and universally shaking” means shaking in all eight directions. This explanation of the eighteen shakings comes from the Mahāprajñāpāramitā-śāstra. Roaring, alerting, and quaking are sounds; the others are sights. The text below has six kinds of shaking, namely surging in the east and sinking in the west, and so forth. The different shakings in various sūtras do not go beyond these two; one should subsume them accordingly by reflection. Second, explaining the performance of offerings. Third, from “in this world the Buddha sat in the bodhimaṇḍa” downward, concluding with the karma attained. > > The second text is divided into four: (1) general, (2) specific, (3) conclusion, (4) equating with the remaining directions. The virtuous karma of the various kings has two parts in the text: (1) properly praising this king; (2) equating with other worlds. Regarding the proper praise, the text has six clauses: the first three concern self-benefit; the next one concerns benefiting others; the next two concern the consummation of the practices of self-benefit and benefiting others and entry into the superior share. The first clause generally states the Dharma entered according to one’s inclination and the skillful-means Dharma gate through which one can enter; (2) the Dharma gate of giving rise to joy in the mind upon emerging from contemplation based on realization; (3) specifically stating the skillful-means antidotes; (4) the Dharma gate of penetrating all directions and vigorously benefiting others; (5) having already entered the superior share of the Tathāgata’s station and realm; (6) having already crossed over the boundless ocean of Dharma realized by all Buddhas. The two meanings in the concluding text can be known. This completes the explanation of the “Chapter on the Pure Eye”. > > In total there are four ways of generating understanding, in order to introduce the text below, dispel, establish, refute, the four answers, skillful reversal and reliance, and so forth: (1) The sequential gate, whereby understanding is gained by comparing and contrasting. (2) The general-and-specific gate, such as the six characteristics and so forth, entering reality from characteristics. (3) The subsumptive gate, such as subsuming meaning according to words. (4) The grammatical case-ending gate, drawing out the meaning according to the text by means of the seven grammatical case-endings. > — English (machine translation) (machine translation) - [Previous: 1.21.2](https://indike.org/pramana/in.bauddha.taisho.1732.1.21.2) - [Next: 1.22](https://indike.org/pramana/in.bauddha.taisho.1732.1.22) - [Up: 1.21](https://indike.org/pramana/in.bauddha.taisho.1732.1.21) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.1.21.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.1.21.3](https://indike.org/pramana/in.bauddha.taisho.1732.1.21.3) · Pramāṇa