[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) › 16.12 # 華嚴經探玄記 16.12 華嚴經探玄記 16.12 - **Language:** Classical Chinese ### [16.12](https://indike.org/pramana/in.bauddha.taisho.1733.16.12) 第六大段「爾時諸天子於一一毛孔」下明展轉通成無盡行。於中有二：先於毛孔出法界供具供養於佛；二顯供具所成利益，於中有三：先花益，廣見諸佛故；二香益，廣滅惑障故；三蓋益，廣成大行故。就香益中，一法、二喻、三合、四結。又釋此四中，初二聞香得樂、次一滅障、後一成善。前中，身心快樂者，定香熏故也。滅障中，於五塵內外各五百煩惱者，《四分律》中雖有五百結總數，亦無別列名。既不見經論，古來諸德皆作解釋。有一師釋云：眾生煩惱根本有十使，然一惑力復各有十，即為一百。計應分為九品，但上品重故開為三品、中下輕故各為一品，合為五品，即為五百。於內外境起合為一千。此是根本使。然以自五塵為內、以他五塵為外，一一各千，即為五千。別迷四諦，即成二萬。并本一千，即有二萬一千。依三毒等分，故有八萬四千。又有釋云：以十惡為本，展轉相成，一一各十故成一百。迷自五塵為五百、迷他五塵為五百，合為一千。正迷十諦法門，謂四諦、三諦、二諦、一實諦，或迷說誠諦等十諦，或迷十善，故成一萬。然迷十諦空有不同，分成二萬。或迷十善二諦亦是二萬。并本一千，總二萬一千。依三毒等分，故有八萬四千諸塵勞門也。若依《賢劫經》別有八萬四千，如上九地釋。此諸煩惱皆悉除滅者，現種使習一切皆盡，以普滅非別故。何位滅者，通五位故。云何滅者，如虛空故、本來盡故。三見蓋利益中三：初明見此法門之蓋故，得一恒沙輪王善根。皆如白淨寶網等，此是世界性中萬子已去輪王，如愛見善慧王等，非是金輪千子王四洲等。謂一恒沙箇白淨寶網輪王善根，暫見此蓋，頓得成就。二「菩薩摩訶薩」下明得此王位所化利益。於中，初所化廣多，有法、喻、合。二「放曼陀羅」下明所益殊勝，亦有法、喻、合。遇光得十地者，此中有三重益：初明佛光普照諸天子，令得十地。二此天子毛孔所出香花蓋等，復益眾生令得輪王，亦是十地。三輪王放光照餘眾生，亦令得十地。此之三位皆悉齊等、同時頓成，各塵數多類。以此却推，總是如來一小相中一光明力。一光既爾，餘光亦然。一小相既爾，餘小相亦然。小相既爾，其餘大相海等即不可說不可說也。文意如此，思之。言此等眾生悉先修善者，明宿有見聞一乘修普賢善根，故喻中如在欲界已得初禪，身雖未轉得彼天樂。如是眾生遇此光明頓得十地，身猶未轉，令本身肉眼而得普見，是法力故也。是即三祇可以念屆者，明一攝一切也。塵劫不窮一位者，明一切攝一也。如是遲速無礙自在，是此圓教，非餘宗也。三「如是成就清淨」下釋顯所得利益之相。既言即此身上得十眼等，未知分齊故，今於十眼中肉眼最麁，釋其分齊，餘眼深妙可以類知。於中二：先明見世界廣大、後「亦於念念」下見佛廣多。前中四：初明一重廣大，於中並取下塵點盡處已來剎并本塵，總合為一廣大之剎；二問答辨難；三「佛告寶手」下重積數顯，謂以如上一廣大剎，復數至此千億等，復末為塵，此一一塵各與一切佛剎之塵數等，菩薩取此諸塵，經八十反種，一一生得一切佛剎微塵等果；四「菩薩」下結肉眼見，謂如此數量、如此廣大，是此肉眼所知所見分齊境界，明知此眼深廣無邊。《智論》云「五眼中肉眼，但見三千大千世界內事。若見大千界外，即何用天眼為？」解云：彼約三乘漸次教說，故不同也。二「亦於念念」下明見佛身。如錠光珠照矚廣大，復明淨故。下辨珠分齊，亦非餘位所見故，結屬輪王。如是廣大肉眼是第三重益者，通釋向上輪及天子皆有十眼等，准釋可知。小相光明品竟。 > The sixth major section, from 'At that time, from each and every pore of the devaputras' onward, explains the successive penetration and fulfillment of inexhaustible practices. In it there are two parts: first, dharmadhātu offering-paraphernalia issue from their pores to make offerings to the Buddha; second, it reveals the benefits accomplished by these offering-paraphernalia. In the second part there are three points: first, the benefit of the flowers, because they see the buddhas extensively; second, the benefit of the incense, because it extensively extinguishes the afflictive obstacles; third, the benefit of the parasols, because it extensively accomplishes the great practice. Within the benefit of the incense, there are \[four parts\]: (1) the doctrine, (2) the simile, (3) the application, and (4) the conclusion. Alternatively, explaining these four: the first two concern smelling the incense and attaining joy; the next one concerns the extinction of obstacles; and the last one concerns the accomplishment of good. In the former, 'their bodies and minds are happy' because they are perfumed by the incense of meditative absorption (samādhi). Regarding the extinction of obstacles, concerning 'the five hundred afflictions within and without each of the five sense-objects': although there is a total number of five hundred fetters in the Dharmaguptaka-vinaya, their names are not individually listed. Since they are not found in the sūtras or treatises, past masters of virtue have all offered explanations. One master explained: the root afflictions of sentient beings have ten proclivities (anuśaya); however, each affliction's power also has ten, making one hundred. Calculated, they should be divided into nine grades, but because the superior grades are heavy, they are expanded into three grades, and because the middling and lower are light, they are each one grade, combining to form five grades, which makes five hundred. Arising with regard to internal and external objects, together they make one thousand. These are the fundamental proclivities. Then, taking one's own five sense-objects as internal and others' five sense-objects as external, one thousand for each makes five thousand. Deluded separately regarding the four noble truths, this makes twenty thousand. Combined with the original one thousand, there are twenty-one thousand. Based on the equal distribution of the three poisons, there are thus eighty-four thousand. Another explanation says: taking the ten unwholesome actions as the basis, mutually generating one another, ten for each makes one hundred. Delusion regarding one's own five sense-objects makes five hundred; delusion regarding others' five sense-objects makes five hundred; together they make one thousand. When directly deluded regarding the Dharma gates of the ten truths—namely the four truths, three truths, two truths, and one ultimate truth, or deluded regarding the ten truths such as the spoken truth of sincerity, etc., or deluded regarding the ten virtues—this makes ten thousand. Furthermore, delusion regarding the ten truths differs between emptiness and existence, dividing into twenty thousand; or delusion regarding the ten virtues and two truths is also twenty thousand. Combined with the original one thousand, the total is twenty-one thousand. Based on the equal distribution of the three poisons, there are thus eighty-four thousand gates of defilements. If based on the Bhadrakalpika-sūtra, there is another eighty-four thousand, as explained above regarding the ninth bhūmi. That 'all these afflictions are entirely extinguished' means that the manifest \[afflictions\], seeds, proclivities, and latencies are all completely ended, because it is a universal extinction, not an individual one. In what stage are they extinguished? Because it pervades the five stages. How are they extinguished? Because they are like empty space, and are originally extinguished. In the third part, the benefits of seeing the parasols, there are three points: first, it explains that because of seeing the parasols of this Dharma gate, one obtains the roots of goodness of a wheel-turning king (cakravartin) equal \[in number\] to the sands of one Ganges. They are all like the pure white jeweled net, etc.; this refers to wheel-turning kings from the ten-thousand sons onward within the realm-nature, such as King Aiji Shanji and others, not the gold-wheel king of four continents with a thousand sons, etc. It means that the roots of goodness of a pure white jeweled net wheel-turning king equal \[in number\] to the sands of one Ganges are suddenly accomplished upon merely seeing this parasol for a moment. Second, from 'the bodhisattva mahāsattva' onward, it explains the benefits of transforming beings upon attaining this royal position. In it, first, those transformed are vast and numerous, having doctrine, simile, and application; second, from 'emitting mandāra \[rays\]' onward, it explains that what is benefited is extraordinary, also having doctrine, simile, and application. Regarding 'attaining the ten bhūmis upon encountering the light': herein there are threefold benefits. First, it explains that the Buddha's light universally illuminates all the devaputras, causing them to attain the ten bhūmis. Second, the incense, flowers, parasols, and so on, issuing from the pores of these devaputras, further benefit sentient beings, causing them to attain the status of wheel-turning kings, which is also the ten bhūmis. Third, the wheel-turning kings emit light to illuminate other sentient beings, likewise causing them to attain the ten bhūmis. These three stages are all equal and suddenly accomplished at the same time, each being of many categories equal to the number of dust motes. Deducing backward from this, it is entirely the power of a single ray of light from a single minor mark of the Tathāgata. Since one ray of light is like this, the other rays of light are also like this. Since one minor mark is like this, the other minor marks are also like this. Since the minor marks are like this, the rest of the ocean of major marks is ineffably ineffable. Such is the meaning of the text; reflect upon it. The statement that 'these sentient beings all previously cultivated goodness' clarifies that they previously had the roots of goodness of hearing and seeing the One Vehicle and cultivating Samantabhadra's practices; thus in the simile, just as one who has attained the first dhyāna while still in the desire realm enjoys the pleasures of that deva \[realm\] even though their body has not yet changed, so too these sentient beings suddenly attain the ten bhūmis upon encountering this illumination; though their bodies have not yet changed, it causes their own physical eyes to attain universal vision, which is due to the power of the Dharma. This means that 'three asaṃkhyeya \[kalpas\] can be reached in a single thought-moment', showing that one subsumes all; 'dust-mote kalpas do not exhaust a single stage', showing that all subsume one. Such unobstructed and sovereign freedom regarding speed and slowness belongs to this Perfect Teaching, not to other traditions. Third, from 'thus attaining purity' onward, it explains and reveals the characteristics of the benefits obtained. Since it says that on this very body one attains the ten eyes and so forth, but the extent was not yet known, now, because the physical eye is the coarsest among the ten eyes, it explains its scope; the other eyes are deep and subtle and can be known by analogy. In this there are two parts: first, it explains seeing the vastness of the worlds; next, from 'also in thought-moment after thought-moment' onward, it explains seeing the great number of buddhas. In the former there are four points: first, it explains one tier of vastness, in which it takes all the realms up to where the dust-mote points are exhausted, along with the original dust motes, combining them all into one vast realm; second, question and answer to resolve the difficulty; third, from 'The Buddha said to Precious Hand' onward, it repeatedly multiplies the numbers to reveal \[the extent\], meaning that taking one such vast realm as above, it again counts to these thousand kotis and so on, and again crushes them into dust motes, each of these dust motes being equal in number to the dust motes of all buddha realms; the bodhisattva takes these dust motes and sows them through eighty cycles, each one generating fruits equal in number to the dust motes of all buddha realms; fourth, from 'the bodhisattva' onward, it concludes with the vision of the physical eye, meaning that such numbers and such vastness are the scope and realm known and seen by this physical eye, clearly showing that this eye is profoundly vast and boundless. The Dà zhìdù lùn says: 'Among the five eyes, the physical eye sees only the things within a trichiliocosm. If it sees outside the great trichiliocosm, then what use is the divine eye?' The explanation is: that is spoken in terms of the gradual teaching of the three vehicles, and thus it is not the same. Second, from 'also in thought-moment after thought-moment' onward, it explains seeing the bodies of the buddhas. It is like the dīpa-gem whose illumination is vast, and furthermore clear and pure. Below it explains the scope of the gem, and because it is also not what other stages see, it is attributed to the wheel-turning king. That such a vast physical eye constitutes the third tier of benefits broadly explains that the wheel-\[turning kings\] and devaputras above all possess the ten eyes and so forth, which can be known by following this explanation. The Chapter on the Radiance of the Minor Marks is concluded. > — English (machine translation) (machine translation) - [Previous: 16.11](https://indike.org/pramana/in.bauddha.taisho.1733.16.11) - [Next: 16.13](https://indike.org/pramana/in.bauddha.taisho.1733.16.13) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1733.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.16.12) — English, machine translation ## Linked texts (1) - [華嚴一乘成佛妙義](https://indike.org/pramana/in.bauddha.taisho.1890.1.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.16.12](https://indike.org/pramana/in.bauddha.taisho.1733.16.12) · Pramāṇa