[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) › 15.57 # 華嚴經探玄記 15.57 華嚴經探玄記 15.57 - **Language:** Classical Chinese ### [15.57](https://indike.org/pramana/in.bauddha.taisho.1733.15.57) 三宗趣者，此中正明佛果德法。略作四門：一通辨佛德、二別顯義相、三辨定此文、四顯不思議。初中，若說一百四十不共法等，通小乘及初教等；若辨淨法界及四智為德，即通始終漸教；若以一味實德，則唯頓教，如〈光覺〉等品說；若具一切無盡之德，如此文等，是一乘圓教。二別顯義相者，諸佛功德無過二種，謂修生、本有。此二相對，總有四句：一唯修生，謂信等善根本無今有故；二唯本有，謂真如恒沙性功德故；三本有修生，謂如來藏待彼了因，本隱今顯故；四修生本有，謂無分別智等內契真如，冥然一相故。此有四義而無四事，猶如金莊嚴具，若稱取斤兩，本有如金；若嚴具相狀，工匠修生；若由成嚴具方顯金德，則修生之本有；若嚴具攬金成無別自體，則本有之修生。是知唯金而不礙嚴具故，唯一法身不礙報化也；唯嚴具而不礙金故，單報化亦即具法身也。餘竝准之。是故得說化身即法身等，全體收盡，餘准思之。三辨定此文者，然上四義攝有二門：一約佛自德圓融無礙不可說也。二就機出現，復有二門：一分相門，謂化身為化地前現染土等，報身為地上現於淨土，此約三乘差別機說。二無礙門，謂報化不分，即權恒實，如樹王下現十佛身、丈六遍於十方、八相該於法界、諸根毛孔各無限量亦不礙限量，是則限無限無礙，此約一乘圓機說。攝有四重，如此品說：一略舉十門，如品初所問：二次辨三十二門，如答中大位：三具顯有三百二十門，如答中別辨：四廣明多門，如類十方一一皆各無盡無盡也。四顯不思議義者，汎論有四：一理妙難測、二事廣難知、三行深超世、四果用超情。今此品文通具前四，別辨第四。辨第四中復開為四：一何者不思議，略辨十種：一智超世表、二悲越常情、三無思成事、四同染恒淨、五所作祕密、六業用廣大、七多少即入、八分圓自在、九依正無礙、十理事一味。竝如文顯，恐繁不列。二於何不思議，亦有四位：一過世間故、二越二乘故、三超因位故、四顯法自體故。三云何不思議，亦四種，謂非聞思修及報生智境故。四何用不思議，亦四種，謂令信向故、起行求故、隨分證故、圓滿得故。 > Third, the doctrinal purport: this directly clarifies the Dharma of the qualities of the Buddha-fruition. It is briefly divided into four sections: first, comprehensively distinguishing the Buddha's qualities; second, specifically revealing their doctrinal aspects; third, determinately identifying this text; fourth, revealing their inconceivable nature. > Regarding the first: if one speaks of the one hundred and forty unshared qualities and the like, this applies to the Hīnayāna, the Initial Teaching, and so forth; if one explains the pure dharmadhātu and the four wisdoms as qualities, this applies to the gradual teachings from beginning to end; if one takes the single-flavor true quality, this belongs solely to the Sudden Teaching, as explained in chapters such as the Chapter on Enlightenment by Light; if it is endowed with all inexhaustible qualities, as in this text and the like, it is the One Vehicle's Complete Teaching. > Second, regarding specifically revealing their doctrinal aspects: the merits of all buddhas do not exceed two kinds, namely, produced through cultivation and intrinsically possessed. In their mutual relation, there are four propositions in total: 1. Solely produced through cultivation, meaning that wholesome roots such as faith previously did not exist and now exist; 2. Solely intrinsically possessed, meaning the qualities of the nature of true suchness that are as numerous as the sands of the Ganges; 3. Intrinsically possessed and produced through cultivation, meaning that the tathāgatagarbha relies on clarifying causes, being previously hidden and now manifest; 4. Produced through cultivation and intrinsically possessed, meaning that non-conceptual wisdom and the like internally accord with true suchness, being serenely of a single mark. These have four meanings yet are not four separate entities, just like golden ornaments: if weighed in ounces, the intrinsically possessed is like the gold; if considered as the forms and shapes of ornaments, they are produced through the artisan's cultivation; if the qualities of the gold are revealed only by becoming ornaments, it is the intrinsically possessed of what is produced through cultivation; if the ornaments take hold of the gold to form without having a separate substantial essence, it is the produced through cultivation of what is intrinsically possessed. From this one knows that being solely gold does not obstruct the ornaments, so the single dharmakāya does not obstruct the saṃbhogakāya and nirmāṇakāya; being solely ornaments does not obstruct the gold, so the saṃbhogakāya and nirmāṇakāya alone also completely embody the dharmakāya. The rest should be understood accordingly. Therefore, one can say that the nirmāṇakāya is identical to the dharmakāya and so forth, completely encompassing the entire essence; the rest should be inferred accordingly. > Third, regarding determinately identifying this text: now, the above four meanings are subsumed under two gates: 1. In terms of the Buddha's own qualities, they are perfectly interpenetrating, unimpeded, and ineffable. 2. In terms of manifesting in response to capacities, there are again two gates: (1) The gate of differentiated marks, meaning the nirmāṇakāya appears in impure lands and the like to transform those prior to the bhūmis, and the saṃbhogakāya appears in pure lands for those above the bhūmis—this is spoken in terms of the differentiated capacities of the three vehicles. (2) The unimpeded gate, meaning the saṃbhogakāya and nirmāṇakāya are not distinguished, the provisional being eternally the real—such as manifesting ten buddha-bodies beneath the King of Trees, the sixteen-foot body pervading the ten directions, the eight phases encompassing the dharmadhātu, and each of the sense faculties and pores being unlimited yet not obstructing limitation—this is the unimpededness of the limited and unlimited, spoken in terms of the complete capacity of the One Vehicle. It encompasses four levels, as explained in this chapter: first, briefly enumerating ten gates, as asked at the beginning of the chapter; second, sequentially distinguishing thirty-two gates, as in the major stages in the answers; third, fully revealing three hundred and twenty gates, as in the detailed distinctions in the answers; fourth, extensively clarifying multiple gates, as by analogy with the ten directions, each and every one being inexhaustible and limitless. > Fourth, regarding revealing the inconceivable meaning: generally speaking, there are four: 1. The principle is subtle and difficult to fathom; 2. Phenomena are vast and difficult to know; 3. Practices are profound and transcend the world; 4. Fruition and function transcend ordinary conceptions. Now, the text of this chapter completely possesses all four, while specifically distinguishing the fourth. In distinguishing the fourth, it is further opened into four: 1. What is inconceivable? Briefly distinguishing ten kinds: (1) Wisdom transcending the worldly realm; (2) Compassion surpassing ordinary sentiments; (3) Accomplishing deeds without conceptual thought; (4) Accorded with defilement yet eternally pure; (5) Secret undertakings; (6) Vast karmic function; (7) Mutual identification and penetration of few and many; (8) Mastery of partial and complete; (9) Unimpededness of the dependent and primary \[retributions\]; (10) Single flavor of principle and phenomena. All are evident in the text; for fear of verbosity, they are not listed here. 2. With respect to what are they inconceivable? There are also four levels: (1) Because they surpass the worldly; (2) Because they exceed the two vehicles; (3) Because they transcend the causal stages; (4) Because they reveal the intrinsic essence of phenomena. 3. How are they inconceivable? Also of four kinds, meaning they are not the domain of wisdom arisen from hearing, reflection, cultivation, or karmic retribution. 4. What is the purpose of their inconceivability? Also of four kinds, namely: to cause faith and orientation; to give rise to practice and seeking; to realize according to one's portion; and to obtain completely. > — English (machine translation) (machine translation) - [Previous: 15.56](https://indike.org/pramana/in.bauddha.taisho.1733.15.56) - [Next: 15.58](https://indike.org/pramana/in.bauddha.taisho.1733.15.58) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1733.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.15.57) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.47.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.15.57](https://indike.org/pramana/in.bauddha.taisho.1733.15.57) · Pramāṇa