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# 華嚴經探玄記 15.63

華嚴經探玄記 15.63

- **Language:** Classical Chinese

### [15.63](https://indike.org/pramana/in.bauddha.taisho.1733.15.63)

第四說分中，告蓮花藏者，顯深奧勝器。又表含攝果法，當有開敷，故名也。果德無限，略以三百二十門以答前問。於中，初十門標宗略答、後三百一十隨義廣顯。前中，初句所住淨妙，答前剎問。二住無量自在，答二淨願、種姓二問，以此俱是佛出所依，故云自在。三應機出現名不失時，則答前佛出問。四法輪、五四辯，答音聲問。六不思議法，答神力無礙住及解脫三問也。七淨音，重顯前音聲分齊也。八分別法界，答前智慧問。九光明照，答身業問也。十亦顯語業所說至深也。又釋：此十總明如來應機成事，一明顯佛自住真理；二明不滯寂故云自在；三非但內不滯寂，亦外應不差。四應機不失，作何等事？謂轉法輪。五以何轉？謂四辯。六說何法？謂不思法。七能轉齊何？謂無所不至。前辨說無窮，盡一切時也；此明音聲遍一切處也。八所轉之法為幾許耶？謂無量法界。前不思法顯深也，此中無量明廣也。九語用既爾，身用云何？謂光明普照，謂息苦報滅惡業、警群機令入法等。十言教則同理，故云入法界。又說法就機，令悉證真，故云入法界，無有究竟不入深法故。末後結歸也。

> In the fourth section, on exposition: addressing Padmagarbha reveals him as a profound and excellent vessel. It also signifies containing and encompassing fruitional dharmas that are bound to blossom open, hence the name. The qualities of the fruition are boundless; three hundred and twenty gates are briefly used to answer the previous questions. Therein, the first ten gates set forth the theme as a brief reply, and the latter three hundred and ten extensively clarify according to their meanings. Within the former, the first phrase, the pure and wondrous place of abiding, answers the previous question on the \[buddha-\]kṣetra. The second, abiding in immeasurable mastery, answers the two questions on pure vows and lineage, because both are that upon which the Buddha's emergence relies, hence termed 'mastery.' The third, appearing in response to capacities without missing the proper time, answers the previous question on the Buddha's emergence. The fourth, the wheel of Dharma, and the fifth, the four unhindered eloquences, answer the question on voice. The sixth, inconceivable dharmas, answers the three questions on spiritual power, unimpeded abiding, and liberation. The seventh, pure voice, reiterates the scope of the previous voice. The eighth, distinguishing the dharmadhātu, answers the previous question on wisdom. The ninth, illumination of light, answers the question on physical karma. The tenth also reveals that what is spoken by vocal karma is extremely profound. Another explanation: these ten comprehensively clarify the Tathāgata accomplishing deeds in response to capacities: 1. Clearly reveals the Buddha's own abiding in the true principle; 2. Clarifies that he is not stuck in quiescence, hence called mastery; 3. Not only internally not stuck in quiescence, but also externally responding without error. 4. Responding to capacities without missing, what kind of deeds does he perform? Namely, turning the wheel of Dharma. 5. By what means does he turn it? Namely, the four unhindered eloquences. 6. What Dharma does he teach? Namely, the inconceivable Dharma. 7. How far does the capacity to turn reach? Namely, nowhere does it not reach. The former eloquent exposition is inexhaustible, exhausting all times; this clarifies that the voice pervades all places. 8. How much is the Dharma turned? Namely, the immeasurable dharmadhātu. The former 'inconceivable Dharma' reveals depth; the 'immeasurable' here clarifies breadth. 9. Vocal function being thus, what about physical function? Namely, light shining universally, extinguishing painful retributions, eradicating evil karma, alerting various capacities to cause them to enter the Dharma, and so forth. 10. Verbal teachings are identical with principle, hence it says 'entering the dharmadhātu.' Furthermore, preaching the Dharma in accordance with capacities causes all to realize the truth, hence it says 'entering the dharmadhātu,' for there is ultimately none that does not enter the profound Dharma. The final phrase concludes and returns \[to the theme\].  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.15.63) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1733.15.63](https://indike.org/pramana/in.bauddha.taisho.1733.15.63) · Pramāṇa
