[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) › 14.49.4 # 華嚴經探玄記 14.49.4 華嚴經探玄記 14.49.4 - **Language:** Classical Chinese ### [14.49.4](https://indike.org/pramana/in.bauddha.taisho.1733.14.49.4) 二一念等，明化時促。 於上等，明化處廣。 餘是化益勝。 又風雲雨等，如論應知。 第三釋名中，八相現成，漸長物善，文處可見。 第六「是菩薩住此地」下明神通力無上有上分。 論開六種：一依內者，通依內德，此有四種，是前大盡分中五種大，以智大與陀羅尼大合說故為四，以彼並是此地德用，故此同說。 二依外者，神通業用依外境起。 三自相者，轉變作用是神通相。 此上二門，經文是一，義開釋故為二門也。 四作住持者，常用不絕。 五令喜者，斷眾疑惱。 六大勝者，超過前地。 就第二依外者，外事地等，是所動世界，依報故也。 復有外事自他身等，是後現身等，即正報也。 何故身等說為外邪？ 釋：以對前解脫大等是內德故，說此身等以為外事。 三自相亦二種：一轉外事等，土及他身俱名外等。 二應化自身等，此二亦攝此一段文也。 初轉外事有三：一是同類略廣轉、二垢淨異事轉、三塵容世界等是自在轉。 二從於一塵中示一切佛，是應化自身等所作自在也。 四「或於一念」下明作住持。 於中有十：一身口供讚； 二八相應機； 三身現三世； 四身內容剎，下文金剛藏依此門用斷眾疑； 五毛孔出風； 六海華示佛； 七身光遍照； 八口噓動地； 九廣示三災； 十身國相作。 「佛子」下結可知。 第五「爾時」下明令喜，令喜者斷疑故。 此有二種：一示現自神通力以斷眾疑、二「順如來身口意」下明說一切法故以斷眾疑。 前中亦二：初一問答，顯神力無上令眾歡喜。 後一問答，明神力有上令眾歡喜。 前中亦二：先問、後答。 前中亦二：先大眾生疑，謂舉佛疑菩薩，非是疑佛也； 後解脫月領疑為請。 剛藏答中四：一入定斷疑、二顯定名字、三業用分齊、四類顯廣多。 就初中亦四：一法主入定、二眾見入身、三身內見佛、四攝用還本。 二顯名中，先問、後答。 前入定時已顯其名，何故更問？ 釋：當時法主默然入定，後結集家取以安之。 既當時不顯，故此問也。 答中言佛國土體性者，入此三昧能現佛國，故名此定為彼體性。 三「問言」下明業用分齊。 於中二：先問、後答。 答中非但如前現一佛剎，其力乃能現過塵等。 四「菩薩在法雲」下明類廣多。 於中三：初所得廣多，謂此地所得非唯一二，故云得如是無量等。 二「是故」下明業用難測，於中初三業難測，神力是前神通大、次觀三世是三達智、次三昧是前三昧大、次智力是前智大、次遊解脫是解脫大，變化等是轉變外事等可知。 三「佛子」下總結廣多可知。 第二「解脫月言」下明此對佛顯其有上，於中先問、後答。 問中，舉菩薩疑佛不勝，問辭同上。 疑意有異，準答應知。 下正答中三：初總訶所問。 如一四天下望十方界已為少，竟於四天下中復取豆土，即是少中之少。 此四天下望豆許土已為多，竟彼十方界望四天下復更為多，即是多中之多。 但以少疑多已為不可，況以少中之少欲類多中之多，極不可也，故云汝所問者我謂如是也。 如來無量等，結訶反徵。 二「佛子」下約事顯之。 謂十地德中，前所說者如豆許土，所未說者如四天下土。 如來功德喻十方界土，所說地德尚不得比於所未說者，焉得比於佛果功德？ 三「我今當說」下引佛證成地德無量。 地德無量，然不及佛。 義在難信，故引佛證也。 「如十方」下正顯菩薩德劣於佛可知。 第二「佛子是菩薩隨如是智慧順如來」下正是調柔攝報願智等果。 就調柔果中四：一明調柔行、二「菩薩住是地」下明教智淨、三「十方佛說三世」下明得法自在、四「是名」下結其地相。 於此四中，前之二段論中名為說法令喜，餘及後二果俱名大勝分。 前中，初調柔行內有法、喻、合三可知。 二教智淨中亦法、喻、合可知。 第六大勝中，初三世等名神通勝。 二攝報中得十不可說百千世界塵數三昧等，名算數勝。 > Second, "in a single thought-moment," etc., clarifies that the time of transformation is brief. "Above," etc., clarifies that the places of transformation are vast. The rest shows the superiority of the transformative benefits. Furthermore, the wind, clouds, rain, and so forth should be understood as in the treatise. Third, in explaining the name, the eight phases are manifested and accomplished, gradually nurturing the goodness of living beings, as is evident from the text. Sixth, from "The bodhisattva dwelling on this ground..." onward clarifies the section on the supreme and surpassable aspects of supernatural power. The treatise opens six categories: First, "based on the internal": supernatural powers rely on internal virtues; this has four aspects, which are the five great things in the previous section on the ultimate extent of greatness, since the greatness of knowledge and the greatness of dhāraṇī are combined in the explanation, making four. Because those are all virtuous functions of this ground, they are explained together here. Second, "based on the external": the karmic functions of supernatural powers arise in reliance on external objects. Third, "own-characteristic": the function of transformation is the characteristic of supernatural powers. The above two gates share one sūtra passage, but are opened into two gates in terms of their meaning. Fourth, "performing sustaining": continuously functioning without interruption. Fifth, "causing joy": severing the doubts and afflictions of the assembly. Sixth, "great excellence": surpassing the preceding grounds. Concerning the second, "based on the external": external things such as the earth are the worlds shaken, being the dependent reward. Furthermore, there are external things such as the bodies of oneself and others, which are the bodies manifested later, namely the primary reward. Why are the bodies and so on spoken of as external? Explanation: because in contrast to the earlier greatness of liberation, etc., which are internal virtues, these bodies and so on are spoken of as external things. Third, "own-characteristic" also has two kinds: first, transforming external things and so on, where the lands and other bodies are both called external, etc. Second, manifesting and transforming one's own body, etc. These two also subsume this section of the text. First, transforming external things has three aspects: first, transforming briefly or extensively within the same category; second, transforming distinct phenomena between defiled and pure; third, an atom containing a world, etc., which is masterly transformation. Second, from within a single atom manifesting all Buddhas is the mastery over what is done by manifesting and transforming one's own body, etc. Fourth, from "or in a single thought-moment..." onward clarifies performing sustaining. Here there are ten: 1. body and speech making offerings and praises; 2. the eight phases responding to capacities; 3. the body manifesting the three times; 4. containing kṣetras within the body—the following text shows Vajragarbha using this gate to cut off the assembly's doubts; 5. emitting wind from the pores; 6. oceanic flowers manifesting Buddhas; 7. bodily light shining universally; 8. breathing from the mouth shaking the earth; 9. extensively manifesting the three disasters; 10. body and lands mutually becoming one another. The conclusion from "O sons of the Buddha..." onward is understandable. Fifth, from "At that time..." onward clarifies causing joy; causing joy is because of severing doubts. This has two kinds: first, manifesting one's own supernatural power to sever the assembly's doubts; second, from "conforming to the Tathāgata's body, speech, and mind..." onward clarifies preaching all Dharmas to sever the assembly's doubts. The former also has two: the first question and answer reveals that the supernatural power is supreme, causing the assembly to rejoice. The latter question and answer clarifies that the supernatural power is surpassable, causing the assembly to rejoice. The former also has two: first a question, then an answer. The former also has two: first the great assembly generates doubt, meaning they cite the Buddha to doubt the bodhisattva, not that they doubt the Buddha; afterward, Vimukticandra captures the doubt and makes the entreaty. Vajragarbha's answer has four parts: 1. entering samādhi to sever doubt; 2. revealing the name of the samādhi; 3. the bounds of the karmic function; 4. analogously revealing the vast quantity. In the first part, there are also four: 1. the Master of the Dharma enters samādhi; 2. the assembly sees him enter the body; 3. seeing the Buddha within the body; 4. retracting the functions back to the origin. In the second, revealing the name, there is first a question, then an answer. Since its name was already revealed when entering samādhi before, why is it asked again? Explanation: At that time, the Master of the Dharma silently entered samādhi, and the later compilers took it and placed it there. Since it was not revealed at the time, it is therefore asked here. The answer says "the essential nature of the Buddha-lands": by entering this samādhi, one can manifest Buddha-lands; hence this samādhi is called their essential nature. Third, from "asking..." onward clarifies the bounds of the karmic function. Here are two: first a question, then an answer. In the answer, not only does he manifest a single Buddha-kṣetra as before, his power can even manifest more than dust motes, etc. Fourth, from "A bodhisattva on the Cloud of Dharma..." onward clarifies the analogous vast multiplicity. Here are three: first, the vast multiplicity of what is attained, meaning what is attained on this ground is not merely one or two, hence it says "attaining such immeasurable..." and so on. Second, from "therefore..." onward clarifies that the karmic function is hard to fathom: in it, first, the three karmas are hard to fathom; the supernatural power is the previous greatness of supernatural powers; next, observing the three times is the knowledge of the three masteries; next, samādhi is the previous greatness of samādhi; next, the power of knowledge is the previous greatness of knowledge; next, sporting in liberations is the greatness of liberation; transformations, etc., are the transformations of external things, etc., as is understandable. Third, the summary conclusion of vast multiplicity from "O sons of the Buddha..." onward is understandable. Second, from "Vimukticandra said..." onward clarifies that in contrast to the Buddha, this is shown to be surpassable. Here there is first a question, then an answer. In the question, he raises the bodhisattva to doubt that the Buddha is not superior; the phrasing of the question is the same as above. The intent of the doubt is different, which should be understood by checking the answer. In the direct answer below, there are three: First, he rebukes the question as a whole. Just as one four-continent world is already small compared to the realms of the ten directions, if one were further to take a bean's amount of soil from the four-continent world, that would be the smallest of the small. This four-continent world is already vast compared to the bean-sized soil, yet those realms of the ten directions are far vaster still compared to the four-continent world, being the greatest of the great. Merely using the small to doubt the vast is already impermissible; how much more so wishing to compare the smallest of the small to the greatest of the great—it is utterly impermissible; hence he says, "What you ask, I consider to be like this." "The Tathāgata's immeasurable..." and so forth concludes the rebuke with a counter-question. Second, from "O sons of the Buddha..." onward, he reveals it through facts. Namely, among the virtues of the ten grounds, what has been spoken of before is like a bean's amount of soil, while what has not been spoken of is like the soil of a four-continent world. The Tathāgata's virtues are compared to the soil of the realms of the ten directions; if the virtues of the grounds that have been spoken cannot even be compared to those not yet spoken, how could they be compared to the virtues of the Buddha fruit? Third, from "I will now speak..." onward cites the Buddha to confirm that the virtues of the ground are immeasurable. The virtues of the ground are immeasurable, yet they fall short of the Buddha. Because this meaning is hard to believe, he cites the Buddha as proof. From "Just as in the ten directions..." onward directly reveals that the bodhisattva's virtues are inferior to the Buddha's, as is understandable. Second, from "O sons of the Buddha, when this bodhisattva accords with such wisdom and conforms to the Tathāgata..." onward directly refers to the fruits of malleability, adopting retribution, vows and knowledge, and so on. In the fruit of malleability, there are four: 1. clarifying the practice of malleability; 2. from "The bodhisattva dwelling on this ground..." onward clarifies the purity of instructive knowledge; 3. from "The Buddhas of the ten directions teach the three times..." onward clarifies obtaining mastery in the Dharma; 4. from "This is called..." onward concludes the characteristics of the ground. Among these four, the first two sections are called in the treatise "preaching the Dharma to cause joy," while the remaining ones and the latter two fruits are all called the section on great excellence. In the former, the first practice of malleability contains the three: doctrine, metaphor, and application, as is understandable. In the second, the purity of instructive knowledge, doctrine, metaphor, and application are also understandable. In the sixth, great excellence, first, the three times, etc., are called excellence in supernatural power. Second, in adopting retribution, attaining samādhis equal to the dust motes of ten ineffable hundreds of thousands of worlds, etc., is called excellence in calculation. > — English (machine translation) (machine translation) - [Previous: 14.49.3](https://indike.org/pramana/in.bauddha.taisho.1733.14.49.3) - [Next: 14.49.5](https://indike.org/pramana/in.bauddha.taisho.1733.14.49.5) - [Up: 14.49](https://indike.org/pramana/in.bauddha.taisho.1733.14.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.14.49.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.14.49.4](https://indike.org/pramana/in.bauddha.taisho.1733.14.49.4) · Pramāṇa