[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) › 16.46 # 華嚴經探玄記 16.46 華嚴經探玄記 16.46 - **Language:** Classical Chinese ### [16.46](https://indike.org/pramana/in.bauddha.taisho.1733.16.46) 二廣辨中，顯如來十種音聲，亦以十喻。第一劫盡唱聲喻，喻佛平等說法聲，謂無主平等說法無廢。於中三，初法說中，量約分齊、主約體性、智約業用。非量等者，一云以普遍故不可量，成詮表故非無量，二量亦不可得，無量亦不可得故云也。非主等皆同二釋。二喻中，先徵、次辨、後結。依《俱舍論》，生無色界有二因：一因力，謂近習及數習；二業力，謂上界後報業果報欲至故。若生色界，有三因，謂加法爾力。但器壞時，法爾有聲，又不得越次生二禪等，仍待火至初禪始生二禪。乃風至三禪，始生第四。合中，明佛欲壞生死世間，亦出四聲說四乘法，聲體平等無主無作。餘竝可知。第二響聲隨應喻，喻佛無方應現聲。第三空聲開覺喻，喻佛教誡放逸聲。合中五：先總；二別說二乘法；三「出生無量」下別說大乘法；四「眾生聞」下正答所益；五「如來妙音」下明聲絕相離言，而有聞機說法故也。《大乘莊嚴論》云「若諸佛六十種音聲是有法非無法者，諸佛不能以音聲遍至十方無量阿僧祇國土；以音聲無法非法故，諸佛能以音聲遍至」等，乃至廣說。第四寶女妙聲喻，喻佛法䗍圓音聲，謂一音出多音，一一說多法，各隨異類解故也。第五梵聲各聞喻，喻佛根熟獨聞聲。不出眾外者，以根未熟故。第六水隨器別喻，喻佛一異無礙聲。第七龍王降雨喻，喻佛長養善根聲。不從外來者，離佛無聲故。不內出者，離機無聲故。第八龍王漸降雨喻，喻佛漸次說法聲，亦是審根授法聲。合中二：一先現身雲七日思惟不即說者，待根熟也；後漸說法，又亦不煩說深法故也。第九龍王連注喻，喻佛種種差別聲，謂聲異說異，竝從淨法界流故，無異之異也。第十龍王遍降喻，喻佛普雨法界聲。喻中有六：一雲、二電、三雷、四風、五雨、六結。合中亦六：先合十身雲，初總、九別。別中，初四約外相、次四約內德、後一稱性。二合依身雲放十電光。三合雷震中，言三昧者，明依定起說，從所依為名，十種可知。四合風，謂將說法時，先從慈悲起後智，警覺加被，令身心柔軟以成法器，然後說法。五合十法雨。初坐道場菩薩者，是現坐道樹，臨將成佛。雨不壞法者，有三：一是金剛三昧，微障莫沮，故云不壞；二出纏真如，故云不壞；三降諸魔軍，不令得壞。二後身菩薩者，是已處胎出生，未坐道場。雨密教者，是佛祕密之教，即入密智也。娛樂自在者，是大神通法也。上二是等覺位。三一生菩薩者，是未處胎前，同彌勒等，智位普照大法雲雨也。四得記者，是第八地。雨大莊嚴法者，是九地上大法也。五得忍者，是初地至七地。雨功德等者，福貴如寶、智敷猶花。二行相續名為不斷，以七地已還有間斷，故雨此不斷行法也。六向行者，是地前三賢位，以趣向正證，故云向也。雨不退等者，以得位故，利他不疲，名入化門；自行不厭，名入甚深。七初發心者，是十住位初，發心住雨。如來定等，令修止行。大慈等，令修觀行。止觀雙修，二利俱起。八為緣覺雨深等者，知無明行感識等果，名離斷見；果起因流，故離常見。又順觀離斷見，逆觀離常見。雖離斷常，而亦不壞得解脫果。九令得四諦智藏，降四住惑怨。十為三聚眾生，初正定、二邪定、三不定，各順己根令得法益故歡喜。六結中正覺心等，合龍王心平等也。「但以」下合眾生根不同，感說有異。第三通結十聲，先總、次別、後結。別中，十種無量一一各通結前十聲，於中各先列無量名、後釋無量義，義皆可見。上來相乘總以一千門分別音聲竟。頌中有四十頌頌前十段，一一各四頌，如次應知。答音聲竟。 > Second, within the detailed discrimination, the Tathāgata's ten kinds of voices are revealed, also by means of ten similes. First, the simile of the sound proclaimed at the end of the kalpa, which illustrates the Buddha's voice of expounding the Dharma with equanimity; that is, expounding the Dharma with equanimity without an owner and without cessation. Within it there are three \[parts\]: first, in the doctrinal explanation, "measure" is in terms of delimitations, "owner" is in terms of substantial nature, and "knowledge" is in terms of karmic function. As for "not measured," etc.: one \[explanation\] says that because it is omnipresent, it cannot be measured, and because it accomplishes expression and indication, it is not non-measurable; second, a measure is unobtainable, and the non-measurable is also unobtainable, hence it is stated thus. "Not having an owner," etc., are all identical to the two explanations. Second, within the simile, first there is an inquiry, next a discrimination, and finally a conclusion. According to the Abhidharmakośa-bhāṣya, being born into the formless realm has two causes: first, the power of cause, namely immediate practice and repeated practice; second, the power of karma, namely because the retribution of later karmic fruition belonging to higher realms is about to arrive. If born into the form realm, there are three causes, namely the addition of the power of dharmatā. Yet when the receptacle realm is destroyed, by dharmatā there is sound; furthermore, one cannot skip stages to be born into the second dhyāna, etc., but must still wait until fire reaches the first dhyāna before one is born into the second dhyāna. Only when wind reaches the third dhyāna is one born into the fourth. In the correlation, it clarifies that when the Buddha wishes to destroy the mundane world of birth and death, he likewise emits four sounds to expound the teachings of the four vehicles; the essence of the sound is equitable, without an owner and without contrivance. The rest can all be understood. Second, the simile of the echo responding according to conditions, which illustrates the Buddha's voice manifesting responsively without specific location. Third, the simile of the sound in space bringing awakening, which illustrates the Buddha's voice of admonition against negligence. In the correlation there are five \[parts\]: first, general; second, separately expounding the teachings of the two vehicles; third, from "producing immeasurable" downward, separately expounding the teachings of the Mahāyāna; fourth, from "when sentient beings hear" downward, directly answering regarding the benefits obtained; fifth, from "the Tathāgata's sublime sound" downward, clarifying that the sound transcends characteristics and is detached from speech, yet there are capacities that hear and the Dharma is expounded. The Mahāyānasūtrālaṃkāra says: "If the sixty kinds of voices of the Buddhas were existent entities and not nonexistent entities, the Buddhas would not be able to have their voices reach everywhere in immeasurable asaṃkhyeya lands in the ten directions; because the voices are neither nonexistent entities nor non-dharmas, the Buddhas are able to have their voices reach everywhere," and so forth, up to extensive explanations. Fourth, the simile of the sublime voice of the precious maiden, which illustrates the sound of the Buddha's Dharma-conch of the complete voice; that is, from a single voice multiple voices emerge, each expounding multiple dharmas, understood respectively according to differing kinds. Fifth, the simile of the Brahmā voice heard individually, which illustrates the Buddha's voice heard exclusively by those whose faculties have matured. "Not exiting beyond the assembly" is because their faculties have not yet matured. Sixth, the simile of water according with different vessels, which illustrates the Buddha's voice of unobstructed oneness and difference. Seventh, the simile of the dragon king sending down rain, which illustrates the Buddha's voice of nourishing good roots. "Not coming from without" is because apart from the Buddha there is no sound. "Not exiting from within" is because apart from capacity there is no sound. Eighth, the simile of the dragon king gradually sending down rain, which illustrates the Buddha's voice of gradual exposition of the Dharma, and is also the voice of examining faculties to confer the Dharma. In the correlation there are two \[parts\]: first, first manifesting the cloud of the body and contemplating for seven days without immediately expounding is to wait for faculties to mature; subsequently, he gradually expounds the Dharma, and furthermore because he does not trouble them with expounding profound dharmas. Ninth, the simile of the dragon king's continuous downpour, which illustrates the Buddha's voice of various distinctions; that is, the voices differ and the teachings differ, yet all flow from the pure dharmadhātu, so it is the difference of non-difference. Tenth, the simile of the dragon king raining universally, which illustrates the Buddha's voice raining universally upon the dharmadhātu. Within the simile there are six: first, clouds; second, lightning; third, thunder; fourth, wind; fifth, rain; sixth, conclusion. In the correlation there are also six: first, correlating with the clouds of the ten bodies, first general and nine specific. Within the specific, the first four are in terms of outer characteristics, the next four are in terms of inner virtues, and the last accords with nature. Second, correlating with emitting the ten lightning flashes based on the body-clouds. Third, within correlating with the rumbling of thunder, speaking of samādhis clarifies that preaching arises based on absorption, taking their names from what they rely upon; the ten kinds can be understood. Fourth, correlating with wind means that when about to expound the Dharma, one first gives rise to posterior knowledge from loving-kindness and compassion, awakening and conferring empowerment, making body and mind pliant to become Dharma-vessels, and afterward expounding the Dharma. Fifth, correlating with the ten Dharma-rains. First, the bodhisattva sitting at the bodhimanda is one currently sitting beneath the Bodhi tree, on the verge of attaining Buddhahood. Raining down indestructible dharmas has three aspects: first, it is the vajrasamādhi, which no subtle obstacle can obstruct, hence called indestructible; second, it is tathatā emerged from defilement, hence called indestructible; third, it subdues the māra armies and does not allow them to effect destruction. Second, the bodhisattva of the final existence is one who has already dwelt in the womb and been born, but has not yet sat at the bodhimanda. Raining down secret teachings refers to the Buddha's esoteric teachings, namely entering into esoteric wisdom. Free amusement in sovereign ease is the dharma of great supernormal powers. The above two belong to the stage of equal awakening. Third, the bodhisattva of one lifetime is one prior to dwelling in the womb, equal to Maitreya and the like; the wisdom stage is the rain of the great Dharma cloud universally illuminating. Fourth, those who attain prophecy belong to the eighth bhūmi. Raining down the dharmas of great adornment refers to the great dharmas of the ninth bhūmi and above. Fifth, those who attain forbearance belong to the first through the seventh bhūmis. Raining down merits, etc.: merit and nobility are like jewels, and the blossoming of wisdom is like flowers. The continuity of the two practices is called uninterrupted, because prior to the seventh bhūmi there are still interruptions, hence he rains down this practice of uninterrupted dharma. Sixth, those advancing in practice belong to the stage of the three grades of sages prior to the bhūmis; because they are heading toward correct realization, they are called "advancing." Raining down non-retrogression, etc.: because they have obtained the stage, being untiring in benefiting others is called entering the gate of transformation; being tireless in one's own practice is called entering the profound. Seventh, those who have initially generated the mind belong to the initial stage of the ten abodes; at the abode of generating the mind, it rains down the Tathāgata's absorptions, etc., causing them to cultivate the practice of calm (śamatha). Great loving-kindness, etc., causes them to cultivate the practice of insight (vipaśyanā). Calm and insight are cultivated together, and both benefits arise simultaneously. Eighth, raining down profundity for pratyekabuddhas: knowing that ignorance and action induce the fruits of consciousness and so forth is called being free from the annihilationist view; that fruits arise as causes flow on is being free from the eternalist view. Furthermore, progressive contemplation is free from the annihilationist view, and reverse contemplation is free from the eternalist view. Although free from annihilation and eternity, the fruit of attaining liberation is not destroyed. Ninth, causing them to attain the wisdom-treasury of the four truths, subduing the enemies of the four dwelling-afflictions. Tenth, for sentient beings of the three aggregates—first, those fixed in correctness; second, those fixed in falsity; third, those undetermined—each in accordance with their own faculties is caused to obtain Dharma benefits, hence rejoicing. Sixth, in the conclusion, "the mind of right awakening," etc., correlates with the dragon king's mind being equitable. From "only because" downward, it correlates with sentient beings' faculties not being identical, evoking different expositions. Third, universally concluding the ten sounds: first general, next specific, and finally conclusion. Within the specific, the ten kinds of the immeasurable each universally conclude the previous ten sounds; within these, each first lists the name of the immeasurable and later explains the meaning of the immeasurable; the meanings can all be seen. The above multiplication together discriminates the voices by a total of one thousand gates, concluded. In the verses there are forty verses versifying the preceding ten sections, four verses for each, which should be understood in sequence. Answering regarding the voice karma is concluded. > — English (machine translation) (machine translation) - [Previous: 16.45](https://indike.org/pramana/in.bauddha.taisho.1733.16.45) - [Next: 16.47](https://indike.org/pramana/in.bauddha.taisho.1733.16.47) - [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.16.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.16.46](https://indike.org/pramana/in.bauddha.taisho.1733.16.46) · Pramāṇa