[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) › 1.27.2 # 大方廣佛華嚴經搜玄分齊通智方軌 1.27.2 大方廣佛華嚴經搜玄分齊通智方軌 1.27.2 - **Language:** Classical Chinese ### [1.27.2](https://indike.org/pramana/in.bauddha.taisho.1732.1.27.2) 七八不放者，起光本顯為集眾彰法，後二法已先顯，今依修行，故不假也。 然彼第八會正說中放光者，為明果德攝益分齊，不為集眾也。 又第七會證行境界法，唯相應辨，信非言事能證成，故無光及眾集耳。 又初會光為集眾證經； 二〈光覺品〉顯所依法淺深，通下為則； 三第三會已去三會光，為顯當位得理分齊。 又問：第六會放光集眾俱無者，欲顯無漏德位不可以事彰故也。 放光文分二：初面門是身業、二光中起聲說偈是口業。 蓮華藏海因人非及，故須光加方可見也。 所以面門放者，表正向教道曠被說故。 言面門者，面之正容，非別口也。 所以一一齒者，表能對資成功立也。 就放光文中有五：初辨所依、次總列十門、三「如是等」下出光眷屬行、四「後一一光」下辨用、五顯光攝益。 光十門分三：初六法身正報相、次二明淨土依相、次二明攝化相。 頌文十九偈有三：初十歎佛德行善能開覺、次七勸詣導師興其供養往佛所也、次二重歎佛德用內證諦海生物勝欲。 就第二集新眾文中，先明諸會有無二； 次分文有無四：一有無、二來處遠近、三本處佛號及菩薩名不等、四供養多少。 有無者，唯他化天說十地及重會，此二無新眾。 有四意眾集：一為表所攝機、二為證法、三為興供養、四明眾圓集如是等，所以可知。 其第八會定後集者，表知識方便善巧，令自他入於法界，不為顯法。 亦可為顯攝他用，非證自義，仍是眾集為證法耳。 二辨來眾遠近者，十百千等如文，餘義對文釋。 集眾有四相：一處名彰法相、二佛名顯解、三菩薩名明位始終、四座名辨攝法利用。 此但局新眾，餘即通也。 就十方新眾，文有五：一圓眾來此； 二「如是等」下總結； 三「菩薩次第坐」下各顯已所得法門，顯有化德； 四「念念中於一一世界」下明緣起力用自在化物； 五明說偈。 初文十中各有七分：一處海、二佛剎、三佛名、四彼菩薩名為某佛開覺、五與侍俱來、六興供具供佛、七各據本方坐。 第二結文十億佛剎等有十億菩薩來者，此是國土海體同不別。 此眾生土名字不同者，為表果德普通，攝益現法差別不同故也。 第三有六：一坐已、二毛孔出光、三光中出菩薩、四菩薩方便周遍諸塵、五一一塵中有佛剎、六一一剎中有佛現。 此是實事，非化權也。 次第四文有三：初辨所化生； 二「以夢自在法門」下辨能化之法，初辨、次結； 三「於一念頃」下辨化成益。 就成益，文有六句：一益人天、二益內凡、三益成十果向、四益令成十迴向已還、五益令得七地已還、六益成八地已上。 五頌文有二：初十偈頌前十方菩薩久修勝行赴此、後十偈頌前次第坐下及益生文。 前十中分三：初二偈辨菩薩自德、次有五偈辨能拔生離苦、次有三偈由德成故能遍遊十方佛所顯其殊能、後十偈通頌上坐已下所得法門化德等文也，餘相可知。 第三佛示普賢使知說法者，令眾敬請，文有四：一辨放光益意； 次正放光，此有五句可知； 三光所照處正示； 四從足下入攝用歸本，顯因果二融。 第四出蓮華及菩薩顯說儀中有三：初於場處華出，亦可相輪，此有七句，此顯攝化分齊； 二從佛眉間出一大菩薩，約人顯教； 三說偈讚歎，明教分齊。 就第二出菩薩中有七：初辨處； 二明所出人； 三列名； 四眷屬； 五出已敬繞坐； 六退坐有二； 七「成就」下歎所出人德，此有四句。 第三偈有二：初勝音說六偈，歎佛化身應器自在，及顯法分齊，即顯教聲德。 二師子焰光奮迅說十七偈，總歎盧舍那及普賢能同諸佛，及辨轉法輪相也，即顯教威耳。 初頌分三：初二明化身充滿法界現生前意、次二現用說法亦教分齊、次二威德難思。 第二奮迅音菩薩偈內，初三辨盧舍那自在轉法輪； 次十四偈明三業轉，即緣具也，此明約緣顯三種法輪。 > The reason light is not emitted in the seventh and eighth assemblies is that emitting light originally served to assemble the retinue and manifest the teaching; these latter two teachings had already been manifested earlier, and now one relies on cultivation and practice, so it is not required. However, emitting light during the main exposition in that eighth assembly is to clarify the scope of the fruition-virtues' gathering and benefiting, not for the sake of assembling the retinue. Furthermore, the teaching of the realm of realized practice in the seventh assembly is determined solely through mutual resonance, and faith cannot be verified and established through worldly matters \[of speech\], so there is neither light nor the assembly of a retinue. Furthermore, the light of the first assembly was for gathering the retinue and verifying the sūtra; second, the chapter “Illumination and Awakening” manifests the depth and shallowness of that upon which one relies, universally serving as a standard for what follows; third, the light in the three assemblies from the third assembly onward is to reveal the scope of attaining the principle corresponding to the respective stages. Question: Why is it that in the sixth assembly there is neither the emitting of light nor the assembling of a retinue? It is because one wishes to show that the stage of uncontaminated virtue cannot be manifested through phenomenal affairs. The text on emitting light is divided into two: first, from the face, which is bodily karma; second, producing sound within the light to speak verses, which is verbal karma. The ocean of the Lotus Treasury cannot be reached by those on the causal stage; therefore, it requires the empowerment of light before it can be seen. The reason it is emitted from the face is to signify facing directly toward the path of teaching, so that it is vastly spoken. Saying “the face” refers to the upright countenance of the face, not specifically the mouth. The reason it comes from each individual tooth is to signify that the capacity to respond assists in establishing success. Within the text on emitting light, there are five parts: first, distinguishing that upon which it relies; next, generally enumerating the ten gates; third, from “such as these” onward, setting forth the practices of the retinue of the light; fourth, from “thereafter, each ray of light” onward, explaining their functions; fifth, revealing the benefits gathered by the light. The ten gates of the light are divided into three: the first six are the marks of the primary reward of the dharmakāya; the next two clarify the marks of the dependency of the pure land; the next two clarify the marks of gathering and converting. The verse text of nineteen gāthās has three parts: the first ten praise the Buddha’s virtuous practices as being skilled at opening awakening; the next seven encourage going to the Guide, raising offerings to him, and proceeding to the Buddha’s place; the next two re-praise the Buddha’s virtuous functions, internally realizing the ocean of truth and generating sublime aspirations in sentient beings. Regarding the second text on assembling a new retinue, first it clarifies presence and absence across the assemblies; next, dividing the text into presence and absence, there are four points: first, presence and absence; second, the distance of the places from which they come; third, the varying Buddha names and bodhisattva names in their original places; fourth, the quantity of offerings. As for presence and absence, only when the ten bhūmis are spoken in the Heaven of Free Enjoyment of Others' Emanations and in the repeated assembly—these two have no new retinue. There are four purposes for the retinue gathering: first, to represent the capacities to be gathered; second, to bear witness to the Dharma; third, to make offerings; fourth, to show the perfect assembly of the retinue, and so forth, the reasons for which can be understood. That which gathers after the samādhi in the eighth assembly represents the skillful means of the spiritual companions causing oneself and others to enter the dharmadhātu, not for the purpose of manifesting the Dharma. Alternatively, it can be to manifest the function of gathering others, not to verify one's own meaning; it is still a gathering of the retinue to bear witness to the Dharma. Second, distinguishing the distance of the arriving retinue: tens, hundreds, thousands, etc., are as in the text; the remaining meanings are explained against the text. The assembly of the retinue has four marks: first, the name of the place manifests the marks of the Dharma; second, the Buddha’s name reveals understanding; third, the bodhisattvas’ names clarify the beginning and end of the stages; fourth, the names of the seats explain the beneficial functions of gathering the teaching. These are restricted to the new retinue; the rest are general. Regarding the new retinue from the ten directions, the text has five parts: first, the complete retinue arrives here; second, from “such as these” onward, a general conclusion; third, from “the bodhisattvas sat in sequence” onward, each displays the Dharma-gates they have attained, showing that they possess the virtues of conversion; fourth, from “in thought after thought, in each world” onward, clarifying the sovereign conversion of beings through the power and function of dependent origination; fifth, speaking verses. In the first text, among the ten directions, each has seven parts: first, the ocean of places; second, the buddha-kṣetra; third, the Buddha’s name; fourth, that bodhisattva’s name being awakened by that Buddha; fifth, coming together with attendants; sixth, bringing offering implements to make offerings to the Buddha; seventh, each taking a seat according to their respective direction. Second, in the concluding text, where ten billion bodhisattvas arrive from ten billion buddha-kṣetras and so on, this is because the substance of the ocean of lands is identical and not distinct. That the names of these sentient beings and lands are different is to represent that the fruition-virtues are universal, and the manifested phenomena of gathering and benefiting differ. The third has six: first, having sat; second, light emitting from the pores; third, bodhisattvas emerging from the light; fourth, the bodhisattvas pervading all dust motes through skillful means; fifth, in each dust mote there being a buddha-kṣetra; sixth, in each kṣetra there being a buddha manifested. These are actual occurrences, not provisional transformations. Next, the fourth text has three parts: first, distinguishing the sentient beings to be converted; second, from “through the sovereign Dharma-gate of dreams” onward, distinguishing the methods capable of converting, first distinguishing and next concluding; third, from “in a single thought-moment” onward, distinguishing the resulting benefits of conversion. Regarding the resulting benefits, the text has six clauses: first, benefiting humans and devas; second, benefiting internal ordinary beings; third, benefiting by bringing about the ten orientations to fruition; fourth, benefiting by causing the fulfillment of the ten dedications and below; fifth, benefiting by causing the attainment of the seventh bhūmi and below; sixth, benefiting by bringing about the eighth bhūmi and above. Fifth, the verse text has two parts: the first ten verses praise the aforementioned bodhisattvas of the ten directions for having long cultivated sublime practices and arriving here; the latter ten verses praise the previous text from “sitting in sequence” downward and that on benefiting beings. In the first ten, there are three divisions: the first two verses distinguish the bodhisattvas’ own virtues; next, five verses distinguish their ability to pull sentient beings out of suffering; next, three verses show that because virtue is perfected, they can universally roam to the Buddhas' places in the ten directions, displaying their extraordinary capabilities; the latter ten verses universally praise the Dharma-gates attained and conversion virtues in the text from “having sat” onward; the remaining marks can be understood. Third, the Buddha showing Samantabhadra and causing him to know how to expound the Dharma is to cause the assembly to respectfully request it; the text has four parts: first, distinguishing the intent of the benefit of emitting light; next, the actual emitting of light, which has five clauses that can be understood; third, directly showing the places illuminated by the light; fourth, entering from under the feet and gathering functions back to the source, revealing the interpenetration of cause and fruit. Fourth, within bringing forth the lotus flower and the bodhisattvas to show the ritual of exposition, there are three parts: first, the flower emerging at the site, which can also be the wheel of marks, having seven clauses, manifesting the scope of gathering and converting; second, a great bodhisattva emerging from between the Buddha’s eyebrows, manifesting the teaching in reference to persons; third, speaking verses of praise, clarifying the scope of the teaching. Within the second part on the emergence of the bodhisattva, there are seven points: first, distinguishing the place; second, clarifying the person who emerges; third, listing the name; fourth, the retinue; fifth, having emerged, respectfully circumambulating and sitting; sixth, withdrawing and sitting, having two parts; seventh, from “accomplished” onward, praising the virtues of the person who emerges, which has four clauses. The third, the verses, has two parts: first, Victorious Voice speaks six verses praising the sovereign responsiveness of the Buddha’s transformation body to capacities and revealing the scope of the teaching, which manifests the virtuous sound of the teaching. Second, Lion Flame Light Swift speaks seventeen verses, generally praising Vairocana and Samantabhadra as able to be identical with all buddhas and explaining the marks of turning the wheel of the Dharma, which manifests the awe-inspiring majesty of the teaching. The first verses are divided into three: the first two clarify the transformation body filling the dharmadhātu and appearing before sentient beings; the next two present functions to expound the Dharma, also the scope of the teaching; the next two are inconceivable majesty and virtue. Within the second set of verses by the Bodhisattva Swift Sound, the first three distinguish Vairocana’s sovereign turning of the wheel of the Dharma; the next fourteen verses clarify the turning through the three karmas, which is the completeness of conditions, clarifying the manifestation of the three kinds of Dharma wheels in reference to conditions. > — English (machine translation) (machine translation) - [Previous: 1.27.1](https://indike.org/pramana/in.bauddha.taisho.1732.1.27.1) - [Next: 1.27.3](https://indike.org/pramana/in.bauddha.taisho.1732.1.27.3) - [Up: 1.27](https://indike.org/pramana/in.bauddha.taisho.1732.1.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.1.27.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.1.27.2](https://indike.org/pramana/in.bauddha.taisho.1732.1.27.2) · Pramāṇa