[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 1.86 # 華嚴經探玄記 1.86 華嚴經探玄記 1.86 - **Language:** Classical Chinese ### [1.86](https://indike.org/pramana/in.bauddha.taisho.1733.1.86) 八具名者，大有十義：一境大，謂十蓮華藏及十佛三業無邊依正為所信境，如初會等說。二心大，謂依前大境起大心故，如〈賢首品〉及〈發心品〉說。三行大，謂依大心起大行故，如〈離世間品〉等說。四位大，謂積大行成大位故，即五位圓通等，如第二會至第六會來說。五因大，謂行位普圓生了究竟，如〈普賢品〉等說。六果大，謂隨緣自體果德圓明，如〈不思議品〉等說。七體大，謂大用平等皆同真性，如〈性起品〉等說。八用大，謂念念益生頓成行位，如〈小相品〉等說。九教大，謂一一名句皆遍一切，如下結通等說。十義大，謂所詮皆盡無邊法界，如一塵含十方、一念包九世，八會等說。此上十義，一一統收一切法盡，莫不稱大。又有七義，如《瑜伽》等七種大性相應等，以釋大義。又依《涅槃經》，更有三義釋大，經云「所言大者，名之為常。」又言「大者，其性廣博。」又云「能建大義，名大涅槃。」又《起信論》亦以三義釋大，謂體、相、用等。次釋方廣，亦有十義：一周遍義，謂言教廣遍諸塵方故。二普說義，謂普宣說一切法故。三深說義，謂說甚深法界海故。四備攝義，謂普攝無盡眾生界故。五廣益義，謂要令眾生得佛菩提大利樂故。六蕩除義，謂遍除二障及習氣故。七具德義，謂具攝無邊諸勝德故。八超勝義，謂獨絕超餘無比類故。九含攝義，謂通攝眾多異類法故。十廣出義，謂能出生佛大果故。然此十義，如二論說。《入大乘論》：一為眾生說對治法故；二有眾多乘故；三多莊嚴具故；四能出生無量大果故；五除斷一切諸邪見故，名毘佛略。又《雜集論》釋方廣者，謂菩薩藏相應言說名為方廣，一切有情利益安樂所依處故、宣說廣大甚深法故。亦名廣破，以能廣破一切障故。亦名無比法，無有諸法能比類故。次釋佛義，亦有十種，如無著佛等，尋文具辯。次釋華嚴。問：華有幾義？復何所表以華為嚴？答：華有十義，所表亦爾。一微妙義是華義，表佛行德離於麁相，故說華為嚴。下竝准此。二開敷義，表行敷榮，性開覺故。三端正義，表行圓滿，德相具故。四芬馥義，表德香普熏，益自他故。五適悅義，表勝德樂，歡喜無厭故。六巧成義，表所修德相善巧成故。七光淨義，表斷障永盡，極清淨故。八莊飾義，表為了因，嚴本性故。九引果義，表為生因，起佛果故。十不染義，表處世不染，如蓮華故。次釋經字，亦有十義，如《寶雲經》說。餘義同上。 > Eighth, the detailed name: "Great" (da) has ten meanings: 1. greatness of object, meaning the ten Padmagarbha realms and the ten Buddhas' three karmas with their boundless dependent and proper \[rewards\] serve as the object of faith, as taught in the first assembly and elsewhere; 2. greatness of mind, meaning that based on the preceding great object one arouses the great mind, as taught in the "Bhadraśrī Chapter" and the "Arousing the Mind Chapter"; 3. greatness of practice, meaning that based on the great mind one arouses great practice, as taught in the "Transcending the World Chapter" and elsewhere; 4. greatness of stages, meaning that by accumulating great practice one accomplishes great stages, namely the perfect interpenetration of the five stages and so forth, as taught from the second assembly through the sixth assembly; 5. greatness of cause, meaning that practices and stages are universally complete, bringing about and fully revealing the ultimate, as taught in the "Samantabhadra Chapter" and elsewhere; 6. greatness of result, meaning that the intrinsic result-virtues in accord with conditions are fully complete and luminous, as taught in the "Inconceivable Chapter" and elsewhere; 7. greatness of essence, meaning that the great functions are equal and all identical with the true nature, as taught in the "Nature Manifestation Chapter" and elsewhere; 8. greatness of function, meaning that in thought after thought it benefits sentient beings and instantaneously accomplishes the practices and stages, as taught in the "Minor Marks Chapter" and elsewhere; 9. greatness of teaching, meaning that each and every name, phrase, and syllable pervades all, as taught below in the summary of pervasive connection; 10. greatness of doctrine, meaning that what is signified exhausts the boundless dharmadhātu, such that a single dust mote contains the ten directions and a single thought encompasses nine eras, as taught in the eight assemblies and elsewhere. Each of these above ten meanings comprehensively encompasses all dharmas without exception; none are not called great. There are also seven meanings, as in the Yogācārabhūmi and elsewhere, where it is explained through association with the seven kinds of great nature. Furthermore, according to the Nirvāṇa Sūtra, there are three more meanings that explain "great": the sūtra says, "That which is called 'great' is termed permanent"; it also says, "'Great' means its nature is vast and extensive"; and it also says, "Being able to establish great doctrine is called Great Nirvāṇa." Furthermore, the Awakening of Faith also explains "great" through three meanings, namely essence, characteristic, and function. Next, explaining "Vaipulya" (fangguang): it also has ten meanings: 1. the meaning of omnipresence, because the words of the teaching widely pervade all directions and dust motes; 2. the meaning of universal exposition, because it universally proclaims all dharmas; 3. the meaning of profound exposition, because it explains the ocean of the profoundly deep dharmadhātu; 4. the meaning of complete encompassment, because it universally gathers the inexhaustible realm of sentient beings; 5. the meaning of vast benefit, because it necessarily causes sentient beings to attain the great benefit and bliss of the Buddha's bodhi; 6. the meaning of sweeping away, because it completely eliminates the two hindrances and karmic habituations; 7. the meaning of possessing virtues, because it completely encompasses boundless superior virtues; 8. the meaning of transcendent supremacy, because it uniquely transcends all else, without peer; 9. the meaning of inclusive containment, because it comprehensively gathers numerous diverse dharmas; 10. the meaning of vast emergence, because it can produce the great fruit of Buddhahood. However, these ten meanings are as stated in two treatises. The Mahāyānāvatāra states: 1. because it teaches antidotes for sentient beings; 2. because it possesses numerous vehicles; 3. because it possesses many adornments; 4. because it can produce immeasurable great fruits; 5. because it cuts off all heterodox views, it is called vaipulya. Furthermore, the Samuccaya explains "vaipulya" by stating that speech corresponding to the Bodhisattva Piṭaka is called vaipulya, because it is the locus of reliance for the benefit, peace, and happiness of all sentient beings, and because it proclaims vast and profoundly deep dharmas. It is also called "vast breaking," because it can vastly break all obstacles. It is also called the "incomparable dharma," because no dharmas can be compared to it. Next, explaining the meaning of "Buddha": there are also ten kinds, such as the Buddha of Non-attachment and so forth, which are fully analyzed by examining the text. Next, explaining "Flower Adornment" (huayan). Question: How many meanings does "flower" have, and what is signified by taking flowers as adornment? Answer: "Flower" has ten meanings, and what is signified is likewise. 1. The meaning of subtlety and wonder is the meaning of flower, signifying that the virtues of the Buddha's practices are free from coarse characteristics; therefore flowers are spoken of as adornment. The ones below follow this as well. 2. The meaning of blossoming, signifying that practices flourish and unfold because the nature has opened into awakening. 3. The meaning of proper balance, signifying that practices are fulfilled and complete because the virtuous marks are fully possessed. 4. The meaning of fragrant scent, signifying that the fragrance of virtue universally perfumes, benefiting oneself and others. 5. The meaning of pleasing delight, signifying the joy of superior virtue, rejoicing without satiation. 6. The meaning of skillful formation, signifying that the practiced virtuous marks are skillfully accomplished. 7. The meaning of radiant purity, signifying that the cessation of hindrances is everlasting and complete, exceedingly pure. 8. The meaning of magnificent ornamentation, signifying that it serves as an illuminating cause, adorning the fundamental nature. 9. The meaning of inducing the fruit, signifying that it serves as a generative cause, giving rise to the fruit of Buddhahood. 10. The meaning of unstained purity, signifying dwelling in the world without defilement, like a lotus flower. Next, explaining the word "Sūtra" (jing): it also has ten meanings, as taught in the Baoyun jing. The remaining meanings are the same as above. > — English (machine translation) (machine translation) - [Previous: 1.85](https://indike.org/pramana/in.bauddha.taisho.1733.1.85) - [Next: 1.87](https://indike.org/pramana/in.bauddha.taisho.1733.1.87) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1733.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.1.86) — English, machine translation ## Linked texts (1) - [花嚴經文義綱目](https://indike.org/pramana/in.bauddha.taisho.1734.1.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.1.86](https://indike.org/pramana/in.bauddha.taisho.1733.1.86) · Pramāṇa