[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) › 17.25.2 # 華嚴經探玄記 17.25.2 華嚴經探玄記 17.25.2 - **Language:** Classical Chinese ### [17.25.2](https://indike.org/pramana/in.bauddha.taisho.1733.17.25.2) 後心佛及眾生是三無差別，解心不錯，故無三倒。 三倒如前〈發心品〉釋。 十中四句：初盡流不盡流而無二、二佛法世法一而不雜、三攝事同理入而無入、四釋成無二不變者，一味故無二也，是故俱難思也。 二有十種巧方便微密語者，正以內行難測，遂令發言巧密。 汎論密語，有五種：一說彼深密法故名為密語，如上〈性起〉中名如來密藏等。 二以一言說一切法等為密語。 三以近而不聞，如鶖子如聾等； 遠而無限，如目連尋聲等，名為密語。 四言近意遠，如說三乘為究竟等，亦名密語。 五以異言說異法，如說覺不堅為堅等。 今此文中唯約初義說。 於中，初一約教法，得意玄故、會同異故。 二示同涅槃，密現受生。 三如東方入定，西方密出等。 四巧說眾生善中有惡等，苦中有樂等。 五巧說眾生不染而染為垢，染而不染為淨。 六巧說一中有一切等。 七壞處有成，如《法花》中「天人見劫盡，此土常安穩」等。 八於佛普遍現生入滅，見此密處而發言故。 九解眾生即涅槃不復更滅，而不捨大願攝生，以為巧密。 十自悟不由他，而求善友不息，以為巧密。 三有十種巧方便分別智者，前既巧說密處，今智達明了故云也。 初二知世界一淨一染、次三知眾生機器、次三知三乘行相、後二知世出法。 又釋：初二器世間、次七眾生世間、後智正覺。 又釋：初二何處化、次三何所化、次三化置何處、後二以何法化。 上來三十句明融惠超情行竟。 第二「有十種三昧」下二十句，明深定普周行。 於中，初十明定體、後十明業用。 又初明深定、後顯普周。 前中，一明入定處，謂遍一切種種剎； 二明入定身，謂以一切眾生身而入定故，如童子身入正受等； 三明定照法實； 四定中見佛； 五定持多劫，如〈十明品〉第十智明說； 六定出身雲，如海幢比丘等； 七或以佛身示現入定； 八為覺悟眾生入定； 後二，各於一念中得一切菩薩定慧，具足二行入定。 又初一入定處、次一入定身、次六入定用、後二入定時。 二有十種一切處者，前明入定，今辨從定起用遍一切處也。 一悲託處； 二身依處； 次三起解處，一解正報根性、後二解依報劫壞，三災中略無風災； 次一是所供處； 次二所成處，一依一正； 後二是所作處，一惠一福。 上來深定普周行竟。 第三「有十種法門者」下四十句，明業用自在行。 於中，初十明自在現法門，初一身普現、二多處異現、三令多入一、四不失住持、五上同果現、六無處不遍、七無時不遍、八一剎現多身、九一身現多處、十一念普示現。 此等並是法性融通門等，故名法門也。 二有十種神通者，正以身現法門，業用無限故云也。 一宿命； 二天耳； 三他心； 四天眼； 次五神足，一現神力、二示多身、三速往來、四能嚴剎、五現化身； 後一流盡示成菩提。 此十皆以通慧為體，故名智通。 悉從定起，齊名出生。 三有十種明者，前以無壅曰通，今委顯為明。 於中，初一知眾生業果差別、二知眾生於寂滅境起淨信心、三知眾生證入理智，上三知所化。 四語業、五意業、六身業，此三顯能化。 七於境轉分別想為正智因。 八知理平等起行無礙，初知三性理，不礙起行成佛。 九知眾生真心稱理，隨緣顯事不失化用。 於中，初知稱理現事不失化用； 二何以故，釋成無礙。 初中又：初一向化他、二不失自行、三「何以」下釋成。 前中，初四句知眾生真體； 二「知因」下八句知眾生緣起相事者，是從因緣所生報也； 三「知愚癡」下六句三對知眾生染淨差別； 四「知生死」下八句四對知眾生理事無礙。 五「知轉」下八句四對知眾生道器差別，初知轉依未轉、二知治道起未、三知惑滅道立、四知行成根報別。 下句總結成化，謂稱緣起而觀察也。 十中有七，初善能離著。 > Later, \[it says that\] mind, Buddha, and sentient beings—these three are without distinction; because the understanding mind is not mistaken, there are no three inversions. The three inversions are explained as before in the 'Chapter on the Arousal of the Mind'. Among the ten \[phrases\], there are four lines: first, exhausted flows and unexhausted flows are without duality; second, the Buddha-Dharma and worldly phenomena are one without confusion; third, gathering phenomena to be identical with principle, entering and yet without entering; fourth, explaining how they are without duality and unchanging, because being of one taste, they are without duality; therefore, both are difficult to conceive. Second, regarding the 'ten kinds of skillful and subtle, esoteric speech', it is precisely because internal practice is hard to fathom that it causes uttered words to be skillful and esoteric. Generally speaking, there are five kinds of esoteric speech: 1. It is called esoteric speech because it explains that profound and esoteric Dharma, as in the 'Nature Manifestation' \[chapter\] above where it is called the Tathāgata's esoteric treasury and so forth; 2. It is esoteric speech to explain all phenomena with a single word; 3. Being near yet not hearing, as Śāriputra was like one deaf, or being far without limit, as Maudgalyāyana traced the voice, is called esoteric speech; 4. Words that are proximate while the intent is distant, as in explaining the three vehicles as ultimate, are also called esoteric speech; 5. Using different words to explain different phenomena, such as speaking of realizing what is not firm as firm. Now in this text, it is spoken of only in terms of the first meaning. Within it: the first one is in terms of the teaching, because one realizes the profound intent and harmonizes sameness and difference; the second shows identity with nirvāṇa while esoterically manifesting taking birth; the third is like entering samādhi in the east and esoterically arising in the west; the fourth skillfully speaks of beings having bad within good, suffering within joy, and so on; the fifth skillfully speaks of beings being defiled without defilement as defilement, and being pure though defiled without defilement as purity; the sixth skillfully speaks of having all within one, and so on; the seventh is having construction where there is destruction, as in the Saddharmapuṇḍarīka Sūtra where 'gods and humans see the kalpa end, but this land is always peaceful'; the eighth is uttering words by seeing this esoteric place in the Buddha's pervasive manifestation of birth and entering into extinction; the ninth understands that sentient beings are precisely nirvāṇa and are not extinguished again, yet without abandoning the great vow to gather sentient beings, which is considered skillful and esoteric; the tenth awakens on one's own without relying on others, yet seeks good friends without ceasing, which is considered skillful and esoteric. Third, regarding the 'ten kinds of skillful, expedient, discriminative wisdoms', having previously skillfully spoken of esoteric points, now wisdom penetrates with clarity, hence this is said. The first two know the worlds, one pure and one defiled; the next three know the capacities of sentient beings; the next three know the behavioral marks of the three vehicles; the last two know worldly and supramundane phenomena. Another explanation: the first two are the vessel-world; the next seven are the world of sentient beings; the last is the wisdom of the truly awakened. Another explanation: the first two are where to transform; the next three are who is transformed; the next three are where those transformed are established; the last two are by what Dharma they are transformed. The above thirty lines explaining the practice of fused wisdom surpassing ordinary thought are concluded. Second, the twenty lines below 'there are ten kinds of samādhis' explain the practice of deep concentration pervading everywhere. Within this, the first ten explain the essence of concentration, and the latter ten explain its karmic function. Furthermore, the first explains deep concentration, and the latter reveals pervasive scope. In the former: 1. It explains the place of entering concentration, meaning pervading all the various kṣetras; 2. It explains the body that enters concentration, meaning entering concentration with the bodies of all sentient beings, as when a youth's body enters right absorption; 3. It explains concentration illuminating the reality of phenomena; 4. Seeing the Buddha within concentration; 5. Concentration maintaining for many kalpas, as explained in the tenth wisdom-illumination of the 'Chapter on the Ten Clarities'; 6. Concentration producing clouds of bodies, as in the case of the bhikṣu Sāgaradhvaja; 7. Or manifesting the entry into concentration with the Buddha's body; 8. Entering concentration for the sake of awakening sentient beings; the last two each attain all bodhisattva samādhi and wisdom in a single thought-moment, entering concentration with both practices complete. Also, the first one is the place of entering concentration; the next one is the body that enters concentration; the next six are the functions of entering concentration; the last two are the time of entering concentration. Second, regarding the 'ten kinds of all-places', the previous \[part\] explained entering concentration, and now it discerns arising from concentration to apply functions pervading all places: 1. The place to which compassion is entrusted; 2. The place upon which the body relies; the next three are places where understanding arises: one understands the root nature of the direct retribution, and the latter two understand the kalpa destruction of the dependent retribution, the wind disaster being omitted among the three disasters; the next one is the place of making offerings; the next two are the places of accomplishment, one dependent and one direct; the last two are the places of action, one wisdom and one merit. The above practice of deep concentration pervading everywhere is concluded. Third, the forty lines below 'there are ten kinds of Dharma-gates' explain the practice of mastery of karmic function. Within this, the first ten explain the Dharma-gates of manifesting with mastery: first, one body pervading everywhere; second, manifesting diversely in multiple places; third, causing the many to enter the one; fourth, not losing maintenance; fifth, manifesting upward in identity with the fruit; sixth, nowhere unpervaded; seventh, no time unpervaded; eighth, manifesting multiple bodies in one kṣetra; ninth, manifesting in multiple places with one body; tenth, universally manifesting in a single thought-moment. These are all the gates of the interpenetration of dharmatā, hence they are called Dharma-gates. Second, regarding the 'ten kinds of supernormal powers', it is precisely because manifesting the Dharma-gates with the body has boundless karmic function that this is stated: 1. Past lives; 2. Divine ear; 3. Others' minds; 4. Divine eye; the next five are psychic transformation: first, manifesting psychic power; second, showing multiple bodies; third, traveling swiftly back and forth; fourth, being able to adorn kṣetras; fifth, manifesting transformation bodies; the last one, ending the flows and showing the attainment of bodhi. These ten all have supernormal wisdom as their essence, hence they are called wisdom supernormal powers. All arise from concentration, equally termed 'producing'. Third, regarding the 'ten kinds of clarities', previously, because of being unimpeded, it was called supernormal power; now, being elaborated in detail, it is clarity. Within this: the first one knows the differences in beings' karma and retributions; the second knows beings arising pure faith toward the realm of cessation; the third knows beings realizing and entering principle and wisdom—the above three know those who are transformed. The fourth is vocal karma; the fifth is mental karma; the sixth is bodily karma—these three reveal the transformer. The seventh transforms discriminative thinking regarding objects into the cause of correct wisdom. The eighth knows that the equality of principle gives rise to unimpeded practice: first knowing the principle of the three natures does not impede arising practice to attain Buddhahood. The ninth knows that beings' true mind conforms to principle, manifesting phenomena according to conditions without losing transformative function. Within this: first, knowing that conforming to principle and manifesting phenomena does not lose transformative function; second, 'why is this?' explains and establishes non-obstruction. Within the first, moreover: the first one is directed toward transforming others; the second does not lose one's own practice; the third, below 'why', explains and establishes it. In the former: the first four lines know the true essence of sentient beings; the eight lines below 'knows causes' know the conditioned phenomenal facts of sentient beings, which are retributions born from causes and conditions; the six lines (three pairs) below 'knows ignorance' know beings' differences of defilement and purity; the eight lines (four pairs) below 'knows saṃsāra' know beings' non-obstruction of principle and phenomena; the eight lines (four pairs) below 'knows transformation' know beings' differences in capacity for the Path: first, knowing whether the transformation of the basis has occurred or not; second, knowing whether the path of remedy has arisen or not; third, knowing the eradication of affliction and the establishment of the Path; fourth, knowing the fruition of practice and the distinctions of faculties and retribution. The line below concludes the transformation, meaning contemplating in accord with dependent origination. Within the tenth, there are seven; the first is being well able to separate from attachment. > — English (machine translation) (machine translation) - [Previous: 17.25.1](https://indike.org/pramana/in.bauddha.taisho.1733.17.25.1) - [Next: 17.25.3](https://indike.org/pramana/in.bauddha.taisho.1733.17.25.3) - [Up: 17.25](https://indike.org/pramana/in.bauddha.taisho.1733.17.25) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.17.25.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.17.25.2](https://indike.org/pramana/in.bauddha.taisho.1733.17.25.2) · Pramāṇa