[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) › 16.59 # 華嚴經探玄記 16.59 華嚴經探玄記 16.59 - **Language:** Classical Chinese ### [16.59](https://indike.org/pramana/in.bauddha.taisho.1733.16.59) 第七重頌分中二：先序意、後正頌。序中，先觀眾、後顯意。顯意中有十一句，欲重顯前十門性起。初性起正法，是前初門。二無量功德，明身業。三正法不壞，明音聲善說。四智慧同。五具佛法，超辨如來行。六群生心，是境界；上云心境界，是如來境界。七化不失時，是應時，示得大菩提也。八分別一切等，是轉法輪也。九變化，是示現涅槃。十身無異，是法身常住。上二顯涅槃。十一出生一切等，是見聞敬養，廣生勝善。下正頌中七偈：初二頌前說分、次三頌前顯名受持分、後二歎勝勸持。就初中，所成就威儀者，明佛動止所作，非言能說、非譬能況，此顯佛果性起當相難明故也。若爾，何故上文十門性起，竝是如來所成威儀，廣以言喻而辨說耶？釋：為益眾生令得解故，方便影響，以少分喻說，巧顯真實令其懸會，非謂彼法即如此喻，故云以非喻等。此約緣方便以顯性起。次三頌頌顯名受持分中，初一明現在具德方堪得聞，謂精進頌前一向專求等，智慧頌前乘不思議乘等，微密及如來藏頌前經名。次一頌明具宿因力，聞便生喜頌前種如來善根等。次一明天佛讚護顯聞益相。後二歎勝勸持中，初一約人歎法，上二句顯此經是佛勝人之內藏。次句顯佛以此內藏被大菩薩令其歡喜故。上結通云「令諸菩薩皆大歡喜」，此之謂也。後偈中，上二句約用歎勝，明諸菩薩緣此勝法出生普賢無流聖道；下二句結勸奉持。釋性起品竟。總第六會了。 > Part 7, 'Reiterative verses', has two sections: first, the preface of intentions; next, the verses proper. In the preface, first observing the assembly, and next revealing the intention. In revealing the intention, there are eleven phrases, desiring to reiterate the preceding ten gates of nature manifestation: 1. 'The true Dharma of nature manifestation' is the first gate above. 2. 'Immeasurable merits' clarifies bodily action. 3. 'The indestructible true Dharma' clarifies the good exposition of vocal sound. 4. 'Wisdom is identical'. 5. 'Endowed with the qualities of the Buddha' explicitly discerns the tathāgata's practice. 6. 'The minds of the multitudes of sentient beings' is the realm; the 'mind-realm' mentioned above is the tathāgata's realm. 7. 'Transforming without missing the proper time' is according with the time, manifesting the attainment of great bodhi. 8. 'Differentiating all \[dharmas\]', and so forth, is turning the dharmacakra. 9. 'Transformations' is manifesting nirvāṇa. 10. 'The body has no differentiation' is the eternal abiding of the dharmakāya. The above two reveal nirvāṇa. 11. 'Giving birth to all', and so forth, is seeing, hearing, venerating, and making offerings, broadly generating supreme good. In the verses proper below, there are seven gāthās: the first two versify the preceding section of exposition; the next three versify the preceding section of clarifying names and upholding; the final two praise the supremacy and encourage upholding. Within the first \[two\]: 'the deportment accomplished' clarifies that the Buddha's bodily movements and actions cannot be expressed in words nor compared with analogies; this reveals that the very aspect of the Buddha-fruit's nature manifestation is difficult to illuminate. If so, why were the ten gates of nature manifestation above, which are all deportments accomplished by the Tathāgata, broadly discerned and explained through words and analogies? Explanation: In order to benefit sentient beings and cause them to attain understanding, \[the Buddha\] expediently casts reflections, speaking with partial analogies to skillfully reveal the truth and cause them to encounter it from afar; it does not mean that the Dharma is literally like these analogies, hence it says 'with non-analogies', and so on. This illuminates nature manifestation in terms of conditional upāya. Within the next three verses versifying the section of clarifying names and upholding: the first clarifies that only those currently endowed with virtues are capable of hearing it—'vigor' versifies the preceding 'single-mindedly and exclusively seeking', and so on; 'wisdom' versifies the preceding 'riding the inconceivable vehicle', and so on; 'subtle and secret' and 'tathāgatagarbha' versify the preceding sūtra titles. The next verse clarifies being endowed with the power of past causes: 'hearing and immediately giving rise to joy' versifies the preceding 'planting good roots in the Tathāgata', and so on. The next verse clarifies that gods and Buddhas praise and protect, showing the characteristics of the benefit of hearing. Within the final two praising supremacy and encouraging upholding: the first praises the Dharma in terms of the person; the upper two lines reveal that this sūtra is the inner treasury of the Buddha, the supreme person; the next line reveals that the Buddha uses this inner treasury to cover the great bodhisattvas and cause them to rejoice. The universal conclusion above says 'causing all bodhisattvas to rejoice greatly'—this is what is meant. In the latter verse: the upper two lines praise supremacy in terms of function, clarifying that all bodhisattvas, based on this supreme Dharma, give birth to Samantabhadra's undefiled noble path; the lower two lines conclude by encouraging respectful upholding. The explanation of the 'Chapter on Nature Manifestation' is finished. The sixth assembly in its entirety is concluded. > — English (machine translation) (machine translation) - [Previous: 16.58](https://indike.org/pramana/in.bauddha.taisho.1733.16.58) - [Next: 16.60](https://indike.org/pramana/in.bauddha.taisho.1733.16.60) - [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.16.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.16.59](https://indike.org/pramana/in.bauddha.taisho.1733.16.59) · Pramāṇa