[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 # 華嚴經探玄記 14.49 華嚴經探玄記 14.49 - **Language:** Classical Chinese ### [14.49.1](https://indike.org/pramana/in.bauddha.taisho.1733.14.49.1) 第三「是三昧現在前」下明受位分。 於中有六：一隨何等座者，如世王子受職之時，在閻浮金白象寶座。 菩薩亦爾，受佛職時，在於大寶蓮華王座。 二隨何等身者，如輪王子，玉女寶生，具足王相，為得位身。 菩薩亦爾，殊妙之形為受職身。 三隨何等眷屬者，如輪王子受位之時，文武百貴共相輔弼。 菩薩如是，受佛職時，諸大菩薩共相圍遶。 四隨何等相者，如世王子受位之時，掃治衙巷、懸繒幡蓋、鐘鼓振響。 菩薩如是，受佛職時，振動大地，惡道休息，放光普照世界嚴淨，以此為相。 五隨何等出處者，如世王子受職之時，口出赦書、恩及天下，獄囚得脫、庫出賜臣。 菩薩如是，十處放光，令惡道出離、菩薩增行。 六隨所得位者，如世王子受位之時，父王手執金鍾盛四海水灌太子頂，即名灌頂輪王。 菩薩如是，十方諸佛白毫所放一切智光入菩薩頂，名受佛位。 此六段經，前三段文，論家一處釋； 次二亦一處釋； 後一別釋。 就初座中有十相：一華王是主相，以自在故。 二周圓等是量相，以廣大故。 三眾寶等是勝相，以具德故。 四過於等是地相，以是生處故。 五出世等是因相，以從彼生故。 六知一切等是成相，以空慧所成故，如世蓮華種植所成。 七光明等是第一義相，如世蓮華令心取著，菩薩華座善照法界。 論約照理、經約照事可知。 八功德相，經無此句，以與地相相似，故不辨也。 又此明所生果相與前異也。 九瑠璃等是體相，以莖等是體狀故。 十無量光等是莊嚴相，以德用備故。 二「爾時」下明隨何等身，身體姝妙廣稱華座。 三「即時」下明隨何眷屬，謂處座得定，心敬目瞻。 四「是菩薩昇」下明隨何等相，有五相：一動地、二息苦、三光照、四嚴界、五見佛等。 五「何以故」下明隨何出處。 言何以故者，徵前起後。 論言以出光明故，總釋出處也。 文中有三：初十處放光； 二「爾時」下由光普照，諸佛菩薩咸皆覺知； 三「即時」下由覺知故，下位菩薩俱來供養。 就初中，此十光明論攝為三：前之九種是利益業，謂初五益凡夫； 次二益一乘； 後二益菩薩。 又八九十此三名為發覺業，謂第八發覺從初發心乃至九地業，第九發覺十地菩薩，第十發覺一切諸佛。 又八九二光名攝伏業，謂第八能攝，能令九地已還菩薩咸來供養； 第九能伏，能使魔宮隱蔽。 就第十頂光中有四：初照十方、二成光臺、三設供養、四入足下。 初二可知。 就供養中有三：先顯供勝、二正供佛、三明供益。 言必定無上道者，論有二釋：言於地中決定義故，此約地上證決定也。 言復有異義等，約下位令入正定益，謂定不放逸者離惡定也。 所作之事決定心者，集善定也。 言入佛足下者，遠公三釋：一就教相，頂光入足顯深敬故。 二約相顯實，菩薩智光證入佛境，從下趣入名入足下，故論名為平等智攝。 三約實以論，菩薩自已因行趣成果時，從下證入名入佛足。 第二「爾時」下由光普照令一切諸佛菩薩咸知。 第三「即時」下明由覺知故令有所作。 於中二：先下地菩薩來此興供，謂先供養、後得益； 二同位菩薩德光相助，亦先光入、後明益。 良以菩薩內有萬德故，於胸前有萬字相現。 論釋可知。 第六「爾時諸佛」下明隨所得位。 於中有四：謂法、喻、合、結。 就初法說中亦四：一放光、二入頂、三得益、四結位。 初中，光有十業：一名益智，是利益業； 二因業； 三照示佛力，令他恭敬，名敬業； 四勸進等，名勸進業； 五十方等，名振動業； 六滅除等，名止業； 七降伏業； 八示現業； 九卷舒業； 十示神通等，是變化業。 二入頂者，事光入頂，即是法光入心，增位故也。 論名如來光明。 彼菩薩迭互智平等攝受者，謂菩薩頂光入佛足，是上進故也。 佛光入菩薩頂，下攝故也。 因果迭合，故云平等。 身光即智，故云智也。 > Third, from "When this samādhi is presently manifest" downward explains the section on receiving the position. Within this there are six \[parts\]: First, according to what kind of seat: just as when a prince of the world receives his office, he sits upon a jambūnada-gold jewel-throne \[borne by\] white elephants; the bodhisattva is also like this—when receiving the office of a Buddha, he sits upon the king of seats of a great jewelled lotus flower. Second, according to what kind of body: just as a cakravartin's prince, born of the jewel of the jade maiden and fully endowed with the royal marks, is a body that attains the position; the bodhisattva is also like this, having an extraordinarily sublime form as the body receiving the office. Third, according to what kind of retinue: just as when a cakravartin's prince receives the position, the hundred nobles of civil and military \[service\] assist him together; the bodhisattva is likewise—when receiving the office of a Buddha, the great bodhisattvas surround him together. Fourth, according to what kind of signs: just as when a prince of the world receives the position, the offices and streets are swept and cleared, silk banners and canopies are hung, and bells and drums resound; the bodhisattva is likewise—when receiving the office of a Buddha, the great earth quakes, the evil destinies cease, and he emits light everywhere illuminating the worlds to adorn and purify them, taking this as the sign. Fifth, according to what kind of source of emergence: just as when a prince of the world receives his office, an edict of pardon is issued from his mouth, grace reaches all under heaven, prisoners obtain release, and gifts from the storehouses are bestowed upon the ministers; the bodhisattva is likewise—he emits light from ten places, causing the evil destinies to be escaped and bodhisattvas to advance in practice. Sixth, according to the position that is attained: just as when a prince of the world receives the position, the father king holds a golden vessel filled with the water of the four oceans in his hand and consecrates the crown of the prince's head, which is termed the consecrated cakravartin; the bodhisattva is likewise—the light of all-knowledge emitted from the white ūrṇā of all the Buddhas of the ten directions enters the crown of the bodhisattva's head, which is termed receiving the position of a Buddha. Of these six passages of the sūtra, the commentator explains the first three passages in one place; the next two are also explained in one place; and the last one is explained separately. In the initial \[matter of the\] seat, there are ten aspects: 1. "King of flowers" is the master-aspect, because of mastery. 2. "Circumference", etc., is the measure-aspect, because of being vast. 3. "Many jewels", etc., is the superior-aspect, because it is fully endowed with virtues. 4. "Surpassing", etc., is the ground-aspect, because it is the place of arising. 5. "Transcending the world", etc., is the cause-aspect, because it is born from that. 6. "Knowing all", etc., is the accomplishment-aspect, because it is accomplished through empty wisdom, just as worldly lotus flowers are accomplished through planting. 7. "Radiance", etc., is the ultimate-truth aspect; just as worldly lotus flowers cause the mind to grasp and attach, the bodhisattva's flower seat well illuminates the dharmadhātu. That the treatise treats it in terms of illuminating principle and the sūtra treats it in terms of illuminating phenomena can be known. 8. The virtue-aspect: the sūtra lacks this phrase, and because it is similar to the ground-aspect, it is not distinguished; furthermore, this clarifies that the aspect of the resulting fruit produced differs from the previous one. 9. "Vaidūrya", etc., is the essence-aspect, because the stem and so forth are the shapes of its essence. 10. "Immeasurable light", etc., is the adornment-aspect, because virtues and functions are fully equipped. Second, from "At that time" downward clarifies according to what kind of body: the body is extraordinarily sublime and vast, matching the flower seat. Third, from "Instantly" downward clarifies according to what retinue: namely, dwelling on the seat and attaining samādhi, with minds reverent and eyes gazing. Fourth, from "This bodhisattva ascends" downward clarifies according to what kind of signs; there are five signs: first, shaking the earth; second, halting suffering; third, illumination by light; fourth, adorning the realm; fifth, seeing the Buddhas, etc. Fifth, from "Why is that?" downward clarifies according to what source of emergence. Saying "Why is that?" inquires into what precedes and introduces what follows. The treatise says that because of emitting light, this generally explains the source of emergence. Within the text there are three \[parts\]: first, emitting light from ten places; second, from "At that time" downward, due to the light illuminating everywhere, all the Buddhas and bodhisattvas become aware of it; third, from "Instantly" downward, because of this awareness, the bodhisattvas of lower ranks all come to make offerings. Within the first, these ten radiances are subsumed by the treatise under three: the preceding nine are beneficial activities, namely, the first five benefit ordinary beings; the next two benefit the one vehicle; the last two benefit bodhisattvas. Furthermore, the eighth, ninth, and tenth—these three—are called activities of awakening: the eighth awakens the activities from the initial aspiration up to the ninth bhūmi; the ninth awakens the bodhisattvas of the tenth bhūmi; the tenth awakens all the Buddhas. Furthermore, the eighth and ninth lights are called activities of gathering and subduing: the eighth can gather, being able to cause bodhisattvas up to and including the ninth bhūmi to all come and make offerings; the ninth can subdue, being able to cause the palaces of Māra to be obscured. Within the tenth light from the crown of the head, there are four \[parts\]: first, illuminating the ten directions; second, forming a light terrace; third, presenting offerings; fourth, entering beneath the feet. The first two can be known. Within presenting offerings there are three: first, revealing the superiority of the offerings; second, directly offering to the Buddhas; third, clarifying the benefit of offering. Regarding "definitely \[attaining\] the unexcelled path", the treatise has two explanations: saying that it is the meaning of certainty within the bhūmis, this concerns the realization of certainty on the bhūmis; saying "there is also another meaning", etc., concerns the benefit of causing lower ranks to enter right certainty—namely, certainty without negligence means departing from wrong certainty, and a mind decisive in the tasks undertaken means collecting good certainty. Regarding "entering beneath the Buddha's feet", Master Yuan has three explanations: 1. With respect to doctrinal signs, the light from the crown entering the feet reveals profound reverence. 2. In terms of signs revealing reality, the bodhisattva's light of wisdom realizes and enters the Buddha-sphere; entering by advancing from below is called entering beneath the feet, so the treatise calls it being gathered by equal wisdom. 3. Discussing it in terms of reality, when the bodhisattva's own causal practice advances toward the resulting fruit, realizing and entering from below is called entering the Buddha's feet. Second, from "At that time" downward, because the light shines everywhere, all the Buddhas and bodhisattvas are made aware of it. Third, from "Instantly" downward clarifies that, due to their awareness, they are made to act. Within this there are two: first, bodhisattvas of lower bhūmis come here to raise offerings—namely, first making offerings, and afterwards attaining benefit; second, bodhisattvas of the same rank assist with the light of virtue—also first the light enters, and afterwards the benefit is clarified. Indeed, because the bodhisattva inwardly possesses myriad virtues, the sign of the svastika (wan character) appears on the chest. The treatise's explanation can be known. Sixth, from "At that time the Buddhas" downward clarifies according to the position that is attained. Within this there are four: namely, the Dharma, the metaphor, the application, and the conclusion. Within the initial Dharma explanation there are also four: first, emitting light; second, entering the crown of the head; third, attaining benefit; fourth, concluding the position. Within the first, the light has ten activities: 1. Benefiting wisdom, which is beneficial activity. 2. Causal activity. 3. Illuminating and revealing the Buddha's power so as to cause others to be reverent, called reverential activity. 4. Exhorting and advancing, etc., called exhortative activity. 5. \[Shaking\] the ten directions, etc., called quaking activity. 6. Extinguishing, etc., called halting activity. 7. Subduing activity. 8. Manifesting activity. 9. Rolling up and unfurling activity. 10. Showing supernatural powers, etc., which is transformative activity. Second, entering the crown: the phenomenal light entering the crown is precisely the light of Dharma entering the mind, because of augmenting the position. The treatise calls it the Tathāgata's light. "Those bodhisattvas' reciprocal equal gathering by wisdom" means that the light from the bodhisattva's crown entering the Buddha's feet is because of advancing upward; the Buddha's light entering the bodhisattva's crown is because of gathering from below. Cause and fruit reciprocally unite, hence it says "equal". The physical light is precisely wisdom, hence it says "wisdom". > — English (machine translation) (machine translation) ### [14.49.2](https://indike.org/pramana/in.bauddha.taisho.1733.14.49.2) 三得益可知。 四結位中，入佛境，所證同； 具十力，行德同； 墮佛數，成人同。 以成佛德墮在佛數，如始出家雖未受戒即墮僧數。 喻、合、結位並可知。 第四「住法雲地如實知」下明大盡分。 於中有五：一智大，依正覺實智義故； 二解脫大，依心自在義故； 三三昧大，依發心即成就一切事義故； 四陀羅尼大，依一切世間隨利益眾生義故； 五神通大，依堪能度眾生義故。 前二自利，一內智、二外用。 後三利他，一意業起用、二依發語業、三身業變化。 就初，智大中有七種大：一集智大者，知法緣集智力斷疑。 二應化智大者，謂化智業用依身而起。 三加持智大者，謂化業住持化用非一，重言如是。 常化不絕，名轉行力。 四入微細智者，此是微細相容安立門，常於示成佛。 八相之中，一現一切，故稱微細。 依彼應化等，牒前三智，名為不二，依顯微細。 一化、二加、三集，合此三智依此成佛，故名為作，正是微細。 五密處智者，此是祕密隱顯俱成門。 謂將護初心根未熟者，現麁隱細，令彼不怖，依彼說沒此微細智也。 六入劫智者，善解諸劫互相涉入，名入劫智。 時劫相續說以為命。 遷流名行。 一攝一切，名曰加持。 一入一切，名之為捨。 以廢己隨他，名為捨故。 劫隨心轉，名自在意。 七入道智者，知諸世法堪為出世對治之用，故名入道。 初集智大者，諸釋云因緣集智應知。 彼復隨所有分染或淨或滅者，此是總釋。 於中有六重：一或唯染，謂初五句及邪見煩惱集； 二或唯淨，謂涅槃集及聲聞等集； 三或唯滅，謂虛空集； 四染淨合，謂識及有為世間成壞； 五淨滅合，謂無為及涅槃； 六通於染淨及滅，謂法性集。 論經名法界，即不善法界名染、善法界名淨、無為法界名滅。 論別釋中，言隨所有三界處者，釋初三句可知。 隨所有眾生者，釋次二句可知。 隨所有染淨等心者，釋識集可知。 隨所有有為無為法無知知故者，釋有為無為集，即有為有心故名為知、無為無心名曰無知。 隨所有處虛空等者，釋虛空集，以是世界等所依處故。 隨所說正不正法者，釋法界集，即淨法名正、染名不正，等取滅也。 隨所證不證謂於涅槃者，釋涅槃集，以聖人所證故。 下明不證，即釋邪見等。 謂何因不證？ 以邪見故。 是誰邪見？ 謂餘外道等，彼不能證故。 隨所有器世間成壞釋可知。 隨所有三乘彼集差別者，釋聲聞等應知。 結文可見。 第二「是菩薩以如是」下釋應化智。 於中，先別顯、後總結。 別中十句：初四明眾生世間自在化。 謂化現眾生及所作業，化現貧等及示邪見，是故論云「應化示煩惱，染見作故。 」次一句是器世間自在化。 下五句是智正覺世間自在化。 言法界者，所說法行故，化現三乘法，皆有覺義。 結中，化作有心名為分別，化現非情名無分別。 又釋：作意現化名為分別，任運現化名無分別。 此文就初義說，以是法雲無功用位也。 第三「是菩薩」下明加持智。 於中十：一初佛法僧是境界持，謂常化不絕名佛力持，法僧亦爾，經中欠僧持； 餘八句是行持。 初二是逆行持，如下方便命婆羅門，以五熱刀山任持萬行，是業持也。 如留煩惱資成正行，名煩惱持。 次五句是順行持，謂多時積行名曰時持，由願起行名為願持，由宿善根令行得起名先世持，依行起行名為行持，行經三祇名為劫持，由依報命而能起行名壽持。 下一句果持，論云「是中智持者，一切智智故，此智能作一切事故。 」上句釋智、下句釋持可知。 第四「是菩薩住是」下明入微細智，謂知佛化用微細自在。 於中，行者是下、中兜率天、上所行事業。 經中欠奮迅，餘文準釋可知。 第五「又諸佛」下明密處智，謂知佛所現祕密義等。 於中，初三業可知； 次籌量眾生應受化時及非時也； > Third, the acquisition of benefits is understood. Fourth, within concluding the station: entering the realm of the Buddha means that what is realized is identical; possessing the ten powers means that practice and virtue are identical; falling into the category of Buddhas means that the perfected person is identical. Because one has perfected the virtues of a Buddha, one falls into the category of Buddhas, just as one who has newly left the household, though not yet having received the precepts, already falls into the category of the Saṅgha. The metaphor, the application, and the concluding of the station may all be understood. Fourth, from "abiding on the Cloud of Dharma Bhūmi, he knows in accordance with reality" onward explains the section on the culmination of greatness. Within this there are five: first, greatness of knowledge, based on the meaning of the true knowledge of correct enlightenment; second, greatness of liberation, based on the meaning of the mind's mastery; third, greatness of samādhi, based on the meaning of accomplishing all tasks immediately upon giving rise to the mind; fourth, greatness of dhāraṇī, based on the meaning of benefiting sentient beings in accordance with all worldly realms; fifth, greatness of supernatural powers, based on the meaning of being capable of saving sentient beings. The first two are the benefit of oneself: the first is internal knowledge, and the second is external function. The latter three are the benefit of others: the first is the activation of function through mental karma, the second is based on producing vocal karma, and the third is the transformations of bodily karma. In the first, within the greatness of knowledge there are seven kinds of greatness: first, greatness of the knowledge of origination, knowing the origination through conditions of dharmas and using the power of knowledge to sever doubts. Second, greatness of the knowledge of adaptive transformation, meaning the functions of the knowledge of transformation arise based on the body. Third, greatness of the knowledge of adhiṣṭhāna (empowerment), meaning the activity of transformation is sustained, and its transformative functions are not one; repeating "thus" means that the constant transforming without interruption is called the power of advancing practice. Fourth, knowledge of entering the subtle: this is the gate of subtle mutual containment and establishment; he constantly manifests the attainment of Buddhahood. Among the eight aspects, in one he manifests all, hence it is termed subtle. Based on that adaptive transformation and so forth, it summarizes the preceding three knowledges, calling them non-dual, to reveal the subtle based thereon. First, transformation; second, empowerment; third, origination—combining these three knowledges, one attains Buddhahood based on them, hence it is called "doing", which is precisely the subtle. Fifth, knowledge of secret places: this is the gate where the concealed and revealed are both established in secret. It means that, to protect those of initial aspiration whose faculties are not yet mature, he manifests the coarse and conceals the subtle so that they are not terrified; based on that, it speaks of submerging this subtle knowledge. Sixth, knowledge of entering kalpas: skillfully understanding that the various kalpas mutually penetrate is called the knowledge of entering kalpas. The continuity of time and kalpas is spoken of as life. Flowing and shifting is called saṃskāra. One subsuming all is called empowerment. One entering all is called relinquishment, because abandoning oneself to follow another is called relinquishment. Kalpas shifting according to the mind is called the mastery of intention. Seventh, knowledge of entering the path: knowing that worldly dharmas can serve the function of supramundane antidotes, it is called entering the path. First, regarding the greatness of the knowledge of origination: the various commentaries state that one should know it is the knowledge of origination through causes and conditions. "He furthermore, in accordance with all divisions, defiled, or pure, or ceased"—this is a general explanation. Within it there are six levels: first, or purely defiled, referring to the first five phrases and the origination of wrong views and afflictions; second, or purely pure, referring to the origination of nirvāṇa and the origination of śrāvakas and so forth; third, or purely ceased, referring to the origination of space; fourth, the combination of defiled and pure, referring to consciousness and the formation and disintegration of the conditioned worldly realm; fifth, the combination of pure and ceased, referring to the unconditioned and nirvāṇa; sixth, encompassing defiled, pure, and ceased, referring to the origination of the dharmatā. In the śāstra-sūtra it is called dharmadhātu: the unwholesome dharmadhātu is called defiled, the wholesome dharmadhātu is called pure, and the unconditioned dharmadhātu is called ceased. In the śāstra's separate explanation, saying "in accordance with all the places of the three realms" explains the first three phrases, as can be known. "In accordance with all sentient beings" explains the next two phrases, as can be known. "In accordance with all defiled and pure minds" explains the origination of consciousness, as can be known. "In accordance with all conditioned and unconditioned dharmas, being without knowing and knowing" explains the origination of the conditioned and unconditioned: that is, the conditioned has mind, hence is called "knowing", and the unconditioned lacks mind, hence is called "without knowing". "In accordance with all places such as space" explains the origination of space, because it is the locus on which worldly realms and so forth depend. "In accordance with all the correct and incorrect dharmas taught" explains the origination of the dharmadhātu: that is, pure dharmas are called correct, defiled are called incorrect, and "and so forth" includes cessation. "In accordance with what is realized and not realized, referring to nirvāṇa" explains the origination of nirvāṇa, because it is what is realized by the noble ones. Below, explaining what is not realized explains wrong views and so forth. Why are they not realized? Because of wrong views. Whose wrong views? Other non-Buddhists and so forth, because they are incapable of realizing it. The explanation of "in accordance with all the formation and disintegration of the vessel world" can be understood. "In accordance with all the distinctions in the origination of the three vehicles" explains śrāvakas and so forth, as should be known. The concluding text can be seen. Second, from "that bodhisattva, with such..." onward explains the knowledge of adaptive transformation. Within it, first it explains individually, and later it concludes generally. In the individual \[section\] there are ten phrases: the first four explain mastery of transformation in the sentient-being realm. This refers to transforming and manifesting sentient beings and their performed karma, transforming and manifesting poverty and so forth, and displaying wrong views; therefore the śāstra states, "Adaptively transforming to display afflictions, because they act through defiled views." The next phrase is mastery of transformation in the vessel world. The following five phrases are mastery of transformation in the enlightened-knowledge world. Saying "dharmadhātu" is because it is the practice of the Dharma that is taught; transforming and manifesting the dharmas of the three vehicles all possess the meaning of enlightenment. In the conclusion, transforming to create that which possesses mind is called "conceptualized"; transforming and manifesting inanimate things is called "non-conceptualized". Another explanation: manifesting transformations through conscious intention is called conceptualized; manifesting transformations effortlessly is called non-conceptualized. This text speaks in terms of the first meaning, because this is the effortless station of the Cloud of Dharma. Third, from "that bodhisattva..." onward explains the knowledge of empowerment (adhiṣṭhāna). Within it there are ten: first, the initial Buddha, Dharma, and Saṅgha are empowerment of the objective realm, meaning that constantly transforming without interruption is called the empowerment of the Buddha's power; Dharma and Saṅgha are also like this (the sūtra lacks the empowerment of the Saṅgha); the remaining eight phrases are empowerment of practice. The first two are empowerment of contrary practice, like the Brahmin Jayoṣmāyana below, who supported the myriad practices with the five heats and the mountain of blades—this is the empowerment of karma. Such as retaining afflictions to assist in accomplishing correct practice is called the empowerment of afflictions. The next five phrases are empowerment of concordant practice: accumulating practices over a long time is called empowerment of time; initiating practices due to vows is called empowerment of vows; enabling practices to arise due to past roots of goodness is called empowerment of past lives; initiating practice based on practice is called empowerment of practice; practicing through three asaṃkhyeyas is called empowerment of kalpas; being able to initiate practice based on the retribution of life is called empowerment of lifespan. The next phrase is the empowerment of the fruit. The śāstra states, "Among them, the empowerment of knowledge is because of the knowledge of all knowledges (sarvajñajñāna), since this knowledge can accomplish all tasks." The upper phrase explains knowledge, and the lower phrase explains empowerment, as can be known. Fourth, from "that bodhisattva, abiding in this..." onward explains the knowledge of entering the subtle, meaning knowing that the Buddha's transformative functions are subtle and sovereign. Within this, "practicing" refers to the deeds performed below, in the middle in Tuṣita Heaven, and above. The sūtra lacks the lion's stretch; the rest of the text can be known by following the explanation. Fifth, from "furthermore, the Buddhas..." onward explains the knowledge of secret places, meaning knowing the secret meanings and so forth manifested by the Buddha. Within this, the first three karmas can be understood; next is calculating whether the time for sentient beings to receive transformation is timely or untimely; > — English (machine translation) (machine translation) ### [14.49.3](https://indike.org/pramana/in.bauddha.taisho.1733.14.49.3) 次或有久已成佛示與受記，或見白鴿記當得佛，如是等類名受記密。 如愛語羅睺、訶罵調達，是攝伏眾生密。 理實一乘，權說三五，名諸乘差別密。 下就所知，謂知根生熟，知業前後、知逆順之行，同得菩提。 第六「是菩薩」下明入劫智，論云「是中入者，平等解脫一切劫迭相入故。 」謂不思議解脫之法，平等齊均遍諸劫海故，令諸劫迭互相入。 餘文同上〈發心品〉等說。 第七「是菩薩」下明入道智，於中經內欠初入凡夫道智，論云依凡夫地者，釋此句也。 依我慢行者，釋微塵智。 謂以微塵分別色故，令離我慢。 言依信生天者，釋國土智，謂智現淨土，過彼所信。 言依覺觀者，釋眾生身心等智，謂煩惱亂心通名覺觀。 下有六句，化之合離，謂知所化至處行佛道，示逆順行難思，具三乘並可知。 結文可見。 第二「是菩薩摩訶薩」下明解脫大，於中先別辨、後總結。 別中有十：初不思解脫者，依神通境界，謂轉變自在難測量故。 二無礙者，能至無量世界，以願智無礙故，此是速疾自在也。 三淨行者，論經名淨智，所知淨行略有三門：一知世出世，約位分別； 二知學無學，約因果分別； 三知聲聞等，隨人分別。 此是所知自在，前二是通、此一是智。 四普門明者，隨意轉事，謂隨眾生意，普於一切色像門中示現自身，如觀音等，名普門自在者也。 五如來藏者，法陀羅尼，謂所知真如蘊積恒沙如來功德，名如來藏總持法也。 六隨無礙輪者，能破他意而不退故。 七入三世者，三世劫隨意住持，是入劫智也。 八法性藏者，一切法一切種因緣集智，此同上集智。 九明解脫者，光不離身而能普照。 十勝進者，依一時知無量世界諸眾生心。 總結可知。 次三昧大、次陀羅尼大、後神通大，並可知。 大盡分竟。 第五大段「是菩薩成就」下明釋名分。 於中有三：一能受諸佛雲雨說法名法雲地、二「自從願力」下能注法雨滅諸眾生煩惱塵炎名法雲地、三「復次佛子」下明能注法雨生物善根名法雲地。 初中，若從所受應名法雨地，若從能受應名法海地。 但今就彼受法之處名法雲地，是故論釋一雲法相似，以遍覆故。 此地中聞法相似者，此所聞法寬廣遍覆，是故名雲，與法相似也。 言如虛空身遍覆故者，明能聞法身，謂受雲之所其唯虛空故。 說能受法身如空，若隨所對。 佛身如雲，說法如雨。 即所受若雨，能受如海。 若對所說之法如雲遍覆，即所受若雲，能受如空。 二滅塵、三度生，論顯可知。 就初中，先總明成就念力者，近說受持義故，謂近佛聽說受持義。 二「能於一念」下別明受法。 於中三：初於一佛所聽受多法、二「如大海」下於多佛所聽受正法、三問答明前二種分齊。 就前中，有法、喻、合，論釋中先總釋說眾多故，釋法中無量法明也。 二入如來微密處，釋合中微密法雨。 三速疾，釋一念頃能受。 以此地中聞勝故，能受多法。 所受雖多，若麁淺易解之法，受亦非奇故，復云密法雖多，密若積時方受，事亦不難； 今明一念速疾能持，故是勝也。 論云「是中無量」下別釋前三：初二是所聞之法、後一能聞之德。 先解所聞法，謂性故作，故開為二相，謂三慧所知名法自性，說授眾生故名為作。 別釋性中，大法明是聞思智攝受故，大法照是修慧智所攝受故。 經欠此句也。 云何作大法雨？ 如大雲與他法雨故。 下釋能聞，謂起信名受、領教名堪，是文持也。 取義名思，是義持也。 不失名持，通前二位。 經中略無堪思二句。 第二釋多佛所受法中，大海亦有四義，相顯可知。 第三問答辨分齊中，先問、後答。 答中亦二：先校量顯示所聞廣多，顯前初段； 二「如一佛所」下類顯多佛，顯前第二段也。 前中言三世法藏者，論釋於法界中三種事藏，謂明、照、雨為三種，蘊在法界名為藏也。 第二釋名中，初寄雲雷等，以顯菩薩能化之德。 > Next, there are those who have long since attained buddhahood yet are manifested as receiving prophecies, or \[the Buddha\] seeing a white pigeon and prophesying that it will become a buddha: such cases are called the secret of conferring prophecies. Using affectionate speech with Rāhula while scolding Devadatta is the secret of gathering in and subduing sentient beings. The principle in truth is the One Vehicle, yet provisionally three or five are taught: this is called the secret of the distinction among the various vehicles. Below, regarding what is known, it means knowing the faculties as immature or ripe, knowing earlier and later karma, and knowing adverse and favorable practices, all alike attaining bodhi. Sixth, from "this bodhisattva" onward explains the wisdom of entering kalpas. The treatise states: "'Entering' herein means that through the equal liberation, all kalpas mutually enter one another." That is, because the teachings of inconceivable liberation are equal and uniform throughout the sea of all kalpas, they cause all kalpas mutually to enter one another. The rest of the text is the same as explained in the "Chapter on Arousing the Aspiration" and so forth above. Seventh, from "this bodhisattva" onward explains the wisdom of entering paths. Within this, the sūtra text lacks the initial wisdom of entering the path of ordinary beings. The treatise says "relying on the bhūmi of ordinary beings," which interprets this phrase. "Relying on the practice of conceit" explains the wisdom of subtle dust (paramāṇu), meaning that by distinguishing material form through subtle dust, one is made to leave behind conceit. The words "relying on faith to be born in heaven" explain the wisdom of lands, meaning that wisdom manifests pure lands that surpass what those beings believe in. The words "relying on vitarka and vicāra" explain the wisdom regarding the bodies and minds of sentient beings, meaning that afflicted and disordered minds are collectively called vitarka and vicāra. Below there are six phrases on the gathering and dispersing of transformation, meaning knowing the destinations of those to be transformed, practicing the Buddha path, and showing that adverse and favorable actions are difficult to fathom; possessing the three vehicles is also understandable. The concluding text is obvious. Second, from "this bodhisattva-mahāsattva" onward explains the greatness of liberation. Therein, it first distinguishes \[the types\] individually and later concludes generally. Among the individual \[types\] there are ten: First, inconceivable liberation relies on the realm of supernatural penetrations, meaning transformative mastery is difficult to measure. Second, unobstructedness means being able to reach immeasurable worlds because vow-wisdom is unobstructed; this is swift mastery. Third, pure practice: the treatise-sūtra calls it pure wisdom. The pure practice that is known has roughly three gates: (1) knowing the worldly and world-transcending, distinguished by stage; (2) knowing the trainee and non-trainee, distinguished by cause and effect; (3) knowing the śrāvakas and so forth, distinguished according to persons. This is mastery of the known. The first two are penetrations, and this one is wisdom. Fourth, the illumination of the universal gate means transforming matters according to intention, that is, according to the minds of sentient beings, universally manifesting one's own body in all portals of forms and images, like Avalokiteśvara and others; this is called universal-gate mastery. Fifth, tathāgatagarbha is the dharāṇī of phenomena (dharma-dhāraṇī), meaning the known tathatā, which accumulates the Tathāgata's virtues as numerous as the sands of the Ganges; it is called the dhāraṇī-dharma of the tathāgatagarbha. Sixth, following the unobstructed wheel means being able to crush the intentions of others without retreating. Seventh, entering the three times means maintaining the kalpas of the three times according to one's will; this is the wisdom of entering kalpas. Eighth, the treasury of the dharmatā is the wisdom of the gathering of causes and conditions of all dharmas in all aspects; this is the same as the wisdom of gathering above. Ninth, the liberation of illumination means the light does not leave the body yet can shine universally. Tenth, superior progress relies on knowing the minds of sentient beings in immeasurable worlds at one and the same time. The general conclusion is understandable. Next is the greatness of samādhi, next the greatness of dhāraṇī, and last the greatness of supernatural penetrations—all can be understood. The section on the culmination of greatness is completed. The fifth major section, from "this bodhisattva achieves" onward, explains the section on explaining the name. Therein are three: (1) being able to receive the cloud-rain of the Buddhas' preaching of the Dharma is named the Cloud of Dharma Bhūmi (dharmameghā-bhūmi); (2) from "from the power of vows" onward, being able to pour down the rain of Dharma to extinguish the dust and flames of afflictions of sentient beings is named the Cloud of Dharma Bhūmi; (3) from "furthermore, sons of the Buddha" onward, being able to pour down the rain of Dharma to produce the good roots of beings is named the Cloud of Dharma Bhūmi. In the first, if named according to what is received, it should be called the Rain of Dharma Bhūmi; if named according to the capacity to receive, it should be called the Ocean of Dharma Bhūmi. But here, naming it according to the locus that receives the Dharma, it is called the Cloud of Dharma Bhūmi. Therefore, the treatise explains that first, the cloud and Dharma are similar because they cover everywhere. In this bhūmi, hearing the Dharma is similar, because this Dharma heard is broad and covers everywhere; therefore it is called a cloud, being similar to the Dharma. As for the statement that the body is like space covering everywhere, it clarifies the body that is capable of hearing the Dharma, meaning the locus that receives the cloud is only space. Thus it is said that the body capable of receiving the Dharma is like space. If according to what is correlated: the Buddha's body is like a cloud, and the teaching of the Dharma is like rain. Then what is received is like rain, and the one capable of receiving is like the ocean. If correlated to the taught Dharma covering everywhere like a cloud, then what is received is like a cloud, and the one capable of receiving is like space. The second, extinguishing dust, and the third, delivering sentient beings, are clear in the treatise and understandable. In the first, it first generally clarifies the accomplishment of mindfulness power, because it explains the meaning of receiving and holding closely, meaning listening to, receiving, and holding \[the Dharma\] close to the Buddha. Second, from "capable in a single thought" onward, it specifically clarifies receiving the Dharma. Therein are three: first, listening to and receiving many dharmas from a single Buddha; second, from "like the great ocean" onward, listening to and receiving the true Dharma from many Buddhas; third, questions and answers clarifying the scope of the previous two types. In the first of these, there are the doctrine, the metaphor, and the application. In the treatise's explanation, it first generally explains that because many are taught, it explains the immeasurable dharma-illuminations in the doctrine. Second, entering the Tathāgata's subtle and secret locus explains the subtle and secret rain of Dharma in the application. Third, swiftly explains being able to receive in the span of a single thought. Because hearing in this bhūmi is superior, one can receive many dharmas. Although what is received is much, if it were coarse, shallow, and easily understood teachings, receiving them would not be remarkable; hence it also says that although the secret dharmas are many, if one had to amass time before receiving them, it would also not be difficult. Now it clarifies that in a single thought one swiftly can retain them, and therefore it is superior. The treatise says: from "therein, immeasurable" onward, it specifically explains the previous three: the first two are the dharmas heard, and the last is the virtue of being able to hear. First it explains the dharmas heard, meaning nature and creation; thus they are divided into two aspects: what is known by the three wisdoms is called the self-nature of dharmas, while teaching and giving to sentient beings is called creation. In specifically explaining nature: great dharma-illumination is gathered and received by the wisdom of hearing and thinking; great dharma-radiance is gathered and received by the wisdom of cultivation. The sūtra lacks this phrase. How does it make the great rain of Dharma? Like a great cloud bestowing the rain of Dharma on others. Below it explains the ability to hear: giving rise to faith is called receiving; accepting the teaching is called capability—this is holding the text. Grasping the meaning is called thinking—this is holding the meaning. Not losing is called retaining, which runs through both previous positions. The sūtra briefly omits the two phrases on capability and thinking. In the second, explaining the Dharma received from many Buddhas, the great ocean also has four meanings, whose characteristics are obvious and understandable. In the third, distinguishing the scope through questions and answers, there is first a question and then an answer. In the answer there are also two: first, assessing and revealing that what is heard is vast and numerous, revealing the first section above; second, from "just as at a single Buddha's place" onward, analogously revealing many Buddhas, revealing the second section above. In the former, the statement "dharma-treasuries of the three times" is explained by the treatise as three kinds of treasuries of affairs in the dharmadhātu, namely illumination, radiance, and rain being the three kinds; accumulated in the dharmadhātu, they are called treasuries. In the second explanation of the name, it initially draws upon clouds, thunder, and so forth to reveal the bodhisattva's virtue of being able to transform. > — English (machine translation) (machine translation) ### [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) ### [14.49.5](https://indike.org/pramana/in.bauddha.taisho.1733.14.49.5) 此二種事勝一切前地，故名大勝。 前中，初五句別顯、後一總結五。 論中攝為三：初二各一，後三為一，故為三也。 一三世智是斷疑行，以通三世為出世道故名道義應知； 二法界智是速疾神通行，聞說如來祕密法故； 三下三句名等作助行，謂於眾生平等化益也。 一切世界智者，作淨佛國土平等，為化眾生故。 二普照等者，作法明平等，是教智化也。 三大慈等者，作正覺平等，證智化也。 「舉要」下總結。 餘文可知。 第七大段「是菩薩十地次第」下明地影像分。 於中有四，謂池、山、海、珠。 喻四功德，前三是阿含德、後一是證德。 前中，池喻修行功德，即諸地中起修之行； 二山喻上勝功德，即依修成德，德位高出； 三海喻難度能度大果功德，即修所成德，能至大果度猶到也； 四珠喻轉盡堅固功德，謂從初地進至法雲故名為轉，位極障盡名為轉盡，證理終極名為堅固。 就初修行功德中有法、喻、合。 法說中，始從歡喜終至法雲，名次第行。 因成大果，名趣一切智。 喻中，阿耨達，此名無熱惱池，以此龍王無熱沙等三種苦故。 出四河者，《勝鬘經》出八河，《阿含經》出二十河，皆有所以。 出四河者，據根本說，謂此池在香山頂，東面有金象口出恒伽河、南面銀牛口出辛頭河、西面瑠璃馬口出悉陀河、北面頗梨師子口出博叉河。 此四河各出池，四十里外各分為四河，遶池一匝，各於本方流入大海。 是故并根本四，即為二十河，《毘婆沙》中具列名字。 如來出世在彼山東，是故東面五河人皆具見，總取為喻。 餘三本河有大聲名，人雖不見莫不同聞，亦取為喻。 通前為八。 餘河名小，人或不聞，故不論耳。 滿四天下者，非是四河各流一天下，此乃總是一閻浮提。 何故乃名為四天下？ 釋：此是言總意別。 以此閻浮提是四天中一洲攝故，是故總言四天意在閻浮。 如上諸會結通處，言如此四天下，十方亦爾等，皆是此類。 合中，四攝利他，合四河滿足。 無有窮盡，至一切智，增成自利得大菩提，合入大海也。 論中依本願力修行者，釋菩提心流出善根大願之水。 此中但言菩薩，必具菩提心，不待說故。 以四攝作利益他行者，釋彼四攝滿眾生。 自善等，釋自利可知。 第二山喻上勝功德中有四：一總舉法，二列山名，三現山中物，四以法合。 初中，言十地因佛智有差別者，謂以佛智為所依因，而起十地差別之相，如因大地增上依持有十山王故。 論云「依一切智增上行十地故。 」列名中，訶梨羅山者，於此山出佉陀羅木，故以為名。 佉陀羅，此云苦鞭木也。 由乾陀，此名持雙山。 尼民陀羅，此名持邊山。 斫迦羅，此云輪圍山。 餘名可知。 三「如雪山」下顯山中物，以喻十地。 於中，一喻初地聖智妙藥； 二喻二地戒香； 三喻三地禪定妙寶； 四地出世似於仙人； 五以夜叉喻五地善巧自在； 六以菓喻六地因緣集觀，說聲聞果不盡者，以六地超出聲聞境，說彼無窮盡也； 七龍喻七地，亦以超出辟支，能說彼道； 八心自在者，是諸密迹神，名自在眾，喻八地中十自在等； 九脩羅，喻九地善巧攝生大力之相； 十諸天，喻十地滿足。 又論中釋：是中純淨諸寶山，喻八種地厭地。 善清淨故者，謂十山中除初雪山、香山，以是土石山故； 餘八皆是金寶之山，故云純淨寶。 喻後八地厭地者，是第三地，彼以淨禪厭離煩惱，如寶純淨也。 善清淨者，是四地已上，以彼無流斷諸煩惱，如寶純淨也。 言「復次諸山」下釋諸山中所有諸物，謂神仙等是眾生數，藥寶等是非眾生數。 於中一藥等，能資內報，名受用事。 謂藥能除病，名增損對治。 香菓資身，名長養事。 二寶不資身，但可貯積以除貧乏，故名守護等。 言依雪山等者，指定其處，謂初三及第六，此四是非眾生數所依。 > These two kinds of activities surpass all previous bhūmis; hence it is called 'greatly supreme'. Within the former \[section\], the first five clauses distinguish \[the aspects\] separately, and the subsequent one clause summarizes the five. In the Śāstra they are subsumed into three: the first two are each one \[category\], and the later three form one \[category\]; thus they make three. First, knowledge of the three times is the practice of severing doubts: because penetrating the three times constitutes the supramundane path, it is named the meaning of the path, as should be understood. Second, knowledge of the dharmadhātu is the practice of swift supernatural powers, because one hears the secret Dharma of the Tathāgata expounded. Third, the three clauses below are called equally performing auxiliary practices, which refers to conferring benefit on sentient beings through equanimity in teaching. 'Knowledge of all worlds' means performing the equanimity of purifying buddha lands for the sake of transforming sentient beings. Second, 'universally illuminating', and so forth, means performing the equanimity of illumination of Dharma, which is transformation through the wisdom of teaching. Third, 'great compassion', and so forth, means performing the equanimity of samyaksaṃbodhi, which is transformation through realized wisdom. Below 'To summarize', it concludes. The rest of the text can be known. In the seventh major section, below 'The sequence of these ten bhūmis of the bodhisattva', the section on the reflections of the bhūmis is explained. Within it there are four: namely the lake, mountains, ocean, and jewel. They illustrate four merits: the first three are merits of transmission (āgama), and the last one is merit of realization. Within the former, the lake illustrates the merit of cultivation, which is the practice of undertaking cultivation in the various bhūmis; second, the mountains illustrate the merit of preeminent supremacy, which is virtue accomplished in reliance on cultivation, where the station of virtue rises loftily; third, the ocean illustrates the merit of the great fruit that is difficult to cross yet can be crossed, which is the virtue produced by cultivation that can reach the great fruit—'crossing' being equivalent to reaching; fourth, the jewel illustrates the merit of transforming to the utmost and being firm, meaning advancing from the first bhūmi to the Dharma Cloud, hence called 'transforming'; when the station reaches the ultimate and hindrances are eliminated, it is called 'transforming to the utmost'; and when the realization of principle reaches the ultimate, it is called 'firm'. Within the first, the merit of cultivation, there are the doctrinal statement, simile, and application. In the doctrinal statement, beginning from Joyous and ending at the Dharma Cloud is called 'sequential practice'. Because the cause accomplishes the great fruit, it is called 'tending toward omniscience'. In the simile, Anavatapta is translated here as 'Lake Without Afflictive Heat', because this nāga king is free from the three kinds of suffering, such as scorching sand. Regarding 'issuing four rivers': the Śrīmālādevī Sūtra speaks of eight rivers, and the Āgamas speak of twenty rivers; each has its reason. Speaking of four rivers is based on the primary source: this lake is atop Mount Gandhamādana; on the eastern face, the mouth of a golden elephant issues the Gaṅgā River; on the southern face, the mouth of a silver bull issues the Sindhu River; on the western face, the mouth of a lapis lazuli horse issues the Sītā River; and on the northern face, the mouth of a crystal lion issues the Vakṣu River. These four rivers each emerge from the lake, and after forty li, each divides into four rivers, encircling the lake once, and then flow into the great ocean in their respective directions. Therefore, together with the original four, there are twenty rivers, whose names are fully listed in the Vibhāṣā. The Tathāgata appeared in the world to the east of that mountain; therefore, the five rivers on the eastern face are all seen by people, so they are generally taken as a simile. The other three original rivers have great renown; although people have not seen them, there is none who has not heard of them, so they are also taken as a simile. Together with the former, they make eight. The other rivers are of lesser renown and people may not have heard of them; hence they are not discussed. 'Filling the four continents' does not mean that the four rivers each flow to one continent; this refers generally to the single Jambudvīpa. Why then is it called the four continents? Explanation: this is a case where the words are general but the meaning is specific. Because this Jambudvīpa is subsumed as one continent among the four continents, it generally speaks of the four continents while meaning Jambudvīpa. As in the concluding summaries of assemblies above, where it is said 'Just as in these four continents, so it is in the ten directions', these are all of this category. In the application: the four means of embracing, benefiting others, corresponds to the four rivers filling \[the lands\]. Being inexhaustible, reaching omniscience, and augmenting the accomplishment of the benefit of oneself to attain great bodhi, corresponds to entering the great ocean. In the Śāstra, 'cultivating in reliance on the power of original vows' explains the water of good roots and great vows flowing forth from the bodhicitta. Here it merely says 'bodhisattva', who must possess bodhicitta without needing to be stated. 'Performing practices that benefit others through the four means of embracing' explains the four means of embracing fulfilling \[the wishes of\] sentient beings. 'One's own good', and so forth, explains the benefit of oneself, as can be known. Second, in the mountain simile for the merit of preeminent supremacy, there are four parts: 1. generally presenting the principle; 2. listing the names of the mountains; 3. manifesting the things within the mountains; 4. applying the principle. In the first part: the statement that the ten bhūmis have distinctions based on the Buddha's wisdom means taking the Buddha's wisdom as the sustaining cause to generate the distinct characteristics of the ten bhūmis, just as relying on the earth's predominant sustaining power there are ten mountain kings. The Śāstra says: 'Because in reliance on omniscience, one practices the ten bhūmis with predominance.' In listing the names: Mount Harīra is named because Khadira wood is produced on this mountain. Khadira is translated here as 'bitter whip wood'. Yugaṃdhara is translated here as 'Dual-Holding Mountain'. Nemiṃdhara is translated here as 'Rim-Holding Mountain'. Cakra\[vāḍa\] is translated here as 'Encircling Mountain'. The rest of the names can be known. Third, below 'Like the Snowy Mountains', it manifests the things within the mountains to illustrate the ten bhūmis. Within this: 1. illustrates the wondrous medicine of the noble wisdom of the first bhūmi; 2. illustrates the fragrance of morality of the second bhūmi; 3. illustrates the wondrous jewels of dhyāna meditation of the third bhūmi; the fourth bhūmi's supramundane nature resembles an immortal (ṛṣi); 5. uses yakṣas to illustrate the skillfulness and mastery of the fifth bhūmi; 6. uses fruit to illustrate the contemplation of the aggregation of conditioned arising of the sixth bhūmi, and that the śrāvaka fruit is not exhausted means that because the sixth bhūmi surpasses the realm of the śrāvakas, it is said to have no end; 7. the nāga illustrates the seventh bhūmi, also because it surpasses the pratyekabuddhas and can expound their path; 8. mastery of mind refers to the Guhyaka spirits, called the host of masters, illustrating the ten masteries and so forth in the eighth bhūmi; 9. the asuras illustrate the marks of skillful gathering of sentient beings and great power in the ninth bhūmi; 10. the devas illustrate the fulfillment of the tenth bhūmi. Furthermore, the Śāstra explains: 'Here, the purely pristine jewel mountains illustrate the eight bhūmis being disgust-bhūmis. Because of being well purified' means that among the ten mountains, the initial Snowy Mountains and Gandhamādana are excluded because they are mountains of earth and rock; the remaining eight are all mountains of gold and jewels, hence called 'purely pristine jewels'. Illustrating the latter eight bhūmis as 'disgust-bhūmis' refers to the third bhūmi, which turns away from afflictions through pure dhyāna, being purely pristine like jewels. 'Well purified' refers to the fourth bhūmi and above, because through their being outflow-free they sever afflictions, being purely pristine like jewels. Below the statement 'Furthermore, the various mountains', it explains all the things within the mountains, meaning that immortals and so forth are counted as sentient beings, while medicine, jewels, and so forth are not counted as sentient beings. Within this: 1. medicine and so forth can sustain internal retributions, called objects of enjoyment. That is, medicine can eliminate illness, which is called 'counteracting increase and decrease'. Fragrance and fruit sustain the body, which is called 'nourishing things'. 2. Jewels do not sustain the body, but can only be accumulated to eliminate poverty; hence they are called 'guarding and protecting' and so forth. The statement 'relying on the Snowy Mountains', and so forth, specifies their locations, meaning the first, the third, and the sixth; these four are what non-sentient things rely upon. > — English (machine translation) (machine translation) _First 5 of 7 passages. [Read on](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.14.49.1) — English, machine translation ## Linked texts (2) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.44.15) — Classical Chinese - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.12.24) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.14.49](https://indike.org/pramana/in.bauddha.taisho.1733.14.49) · Pramāṇa