[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) › 18.12 # 華嚴經探玄記 18.12 華嚴經探玄記 18.12 - **Language:** Classical Chinese ### [18.12](https://indike.org/pramana/in.bauddha.taisho.1733.18.12) 就初序分，有三：初爾時佛在，明智正覺世間圓滿；舍衛城等，器世間圓滿；與五百等眾生，世間圓滿。初文可知。器中有三，謂一城、二園、三閣。城名具言名室羅伐悉帝，訛略稱舍衛，此翻云聞者城，謂昔有古老仙人住於此處，復有少仙名為聞者，於老仙所聽受法要。老亡已後，少於此處建立城郭，因以為名。園在城南可三四里。祇是太子之名，具言誓多，此云戰勝。又無父曰孤、無子曰獨，須達長者惠施資給，名給孤獨。然長者側金買地，太子施樹同成，二人共立伽藍故，俱以名焉。園內別閣，宣法之所，名曰講堂。體無不周曰大，德無不備曰嚴，用依體起故曰重閣。第三眾中亦三，謂一菩薩、二聲聞、三諸天王。初菩薩中亦三，謂一舉數、二列名、三歎德。名中，先標上首二人，以其是助化主故。釋有三義：一普賢當法界門，是所入也；文殊當般若門，是能入也，表其入法界故。二普賢三昧自在，文殊般若自在。三普賢明廣大之義，文殊明甚深之義。深廣一對，故標上首。次列名中有一百四十一大位，十十有十四位。初十同名幢，顯行德高出故。二十同名端嚴，表福智二嚴故。十中欠一，是減數也。三十同名藏，顯德備含攝故。四十同名眼，明照法界故。十中剩二，是增數故。五十同名天冠，表淨德冠於心頂故。六十同名周羅，此云頂髻，表德重尊高故。七十同名光，十四位中各以二義釋妙光，具身智光照內外故。八十同名幢者，幢有二義，前明獨出義、今辨降伏義。九十同名音，明美音悅機故。十十同名上德，過眾表故。十一十同名妙德，吉祥顯勝故。十二十同名王，於法自在故。十中剩一，亦是增數也。十三十復同名音者，音有二義，前明音體美妙、今顯巧詮妙法。十中剩一，亦增數可知。十四十同名覺，鑒理察機故。十中欠二，亦是減數可知。如是等，結也。就歎德中十句，有二義：一此十句德遍通上諸菩薩，一一皆具。二別歎前十五位德，謂初句歎前二上首德，以普行普境皆通一切，彼二同成此德故。二持無量等，歎前十幢、十嚴二位菩薩，謂身幢獨出，具德端嚴，能遍至故。三具足無礙等，歎十藏、十眼二位菩薩，謂具無礙藏，淨眼見佛故。四至無量等，歎十天冠，十周羅菩薩，謂天冠頂髮以自嚴身，同梵王形，至諸佛成道之所，觀佛無休，請說法故。五無量智光等，歎十光、十幢菩薩，謂智光普照甚深法故，又伏癡闇故。六於無量等，歎十音菩薩，謂美音清辯，說無盡故。七究竟等，歎十上、十妙德菩薩，謂同虛空之上智，極淨境之妙德也。八無所依等，歎十王菩薩，謂無依現色自在為王，亦現王身故。九除滅等，歎後十音菩薩，謂內離智障，巧說分別眾生界故。十虛空智等，歎十覺菩薩，謂放阿含光善覺照故。又釋：此十句攝為五對。初二一對，初行德內充、後多身外遍。次二一對，初淨眼觀佛、後觀無厭足。次二一對，初內智照法、後辯說無盡。次二一對，初內智同空、後現身普應。次二一對，初內離智障、後外演慧光。又釋：此十句中，初句為總、餘九是別，莫不皆顯普賢行故。一身詣佛普、二遍見佛普、三見無休普、四智照理普、五辨多劫普、六理智淨普、七量智現身普、八斷障普、九光照普，並准釋可知。二聲聞眾中亦二，舉數、歎德。言聲聞者，《佛地論》云「聞佛言音而入聖道，故曰聲聞。」又《瑜伽》八十二云「從他聽聞正法言音，又能令他聞正法聲，故曰聲聞。」大者，是第四果故，又是不動種姓故。諸聲聞中最尊大故，如鶖子等。又此等並是迴向大乘之聲聞，故云大。《佛地論》云「如實義者，皆不定種姓聲聞得小果已，趣大菩提，故名為大。」解云：以其未入圓教一乘普賢法故，是故下文如聾盲也。如上〈性起品〉云「聲聞緣覺不聞此經。」又云「若菩薩億那由他劫行六波羅蜜種道品善根，不聞此經、雖聞不信，是等猶為假名菩薩。」此之謂也。又釋：此等並是大菩薩示現作聲聞，如新譯《花嚴》不思議境界分中說，以顯此法深勝故，示現如聾盲也。二歎德中十句，分四：初四句證涅槃捨生死。謂覺真諦者，見道也。證實際者，修道也。深入性者，無學道也。由此證理滿足故、捨離分段故，云離生死海。又由怖畏生死，故云離也。又由無方便慧故，證實際也；由無大悲故，捨離生死也。二次二句住空斷結。初住空者，謂此人空之理亦是如來二空之一，故云如來境也。唯契此分，故云安住。後句由住人空斷離四住之惑，謂九結十使相應纏縛。三次二句通力自在。謂於世無染，故云不著一切。神通遍遊，故云遊行虛空。四次二句疑盡信堅，謂成就不壞信故也。又釋：此並信佛甚深自在果法，明知是大菩薩。三諸天中亦二，舉數、歎德。歎德中十句，攝為五對：初二一對歎宿因德，謂已供過去佛、久已益眾生。自下皆歎現行德。次二一對歎行慈入智德，謂慈念無間，救生入智。次二一對歎在染顯淨德，謂不捨染眾生，出佛真淨法。次二一對歎護持德，謂護於果法使正教流通，持於因法證性決定。又外能守護持法之者，內自受持佛真性法。後二一對歎家業德，謂生於佛家，作求佛業。一切智因名為智門，以能通至佛智，故云門也。上來序分竟。 > Regarding the first \[section\], the introductory section, there are three parts: First, "At that time the Buddha was residing..." explains the perfection of the world of the enlightened with right wisdom; "in the city of Śrāvastī..." explains the perfection of the receptacle world; and "together with five hundred..." explains the perfection of the world of sentient beings. The first text is understandable. > In the receptacle \[world\], there are three aspects: first, the city; second, the park; third, the multi-storied pavilion. The full name of the city is Śrāvastī, which was erroneously abbreviated as Shewei. Here it is translated as "City of the Hearer," meaning that anciently an old ṛṣi lived in this place, and there was also a young ṛṣi named "Hearer," who listened to and received the essentials of the Dharma from the old ṛṣi. After the old \[ṛṣi\] died, the young one established a walled city in this place, taking his name from that. The park is about three or four li south of the city. Jeta is the prince's name, fully stated as Jeta, translated here as "victorious in battle." Furthermore, one without a father is called orphaned (gū), and one without a son is called solitary (dú); because the elder Sudatta generously gave supplies and provisions \[to such people\], he was named Anāthapiṇḍada ("provider to the destitute"). However, the elder laid out gold to buy the ground, and the prince donated the trees to complete it together; since the two men jointly established the saṅghārāma, it was named after both of them. The separate pavilion within the park, the place for expounding the Dharma, was named the lecture hall. Its essence lacking nothing anywhere is called "great" (mahā-); its virtues lacking nothing complete is called "adorned" (vyūha-); and because function arises based on essence, it is called a "multi-storied pavilion." > Third, within the assembly, there are also three parts: first, the bodhisattvas; second, the śrāvakas; third, the various deva kings. First, within the bodhisattvas, there are also three parts: first, citing their number; second, listing their names; third, praising their virtues. Within the names, first the two leaders are indicated, because they assist the lord of conversion. There are three meanings in explaining this: First, Samantabhadra corresponds to the gate of the dharmadhātu, which is what is entered; Mañjuśrī corresponds to the gate of prajñā, which is that which enters—signifying their entry into the dharmadhātu. Second, Samantabhadra has mastery in samādhi, while Mañjuśrī has mastery in prajñā. Third, Samantabhadra explains the meaning of vastness, while Mañjuśrī explains the meaning of profundity. As a pair of profundity and vastness, they are therefore indicated as the leaders. > Next, in listing their names, there are one hundred and forty-one great stations; \[grouped by\] tens, there are fourteen groups of ten. The first ten share the name "Banner" (dhvaja), showing that the virtue of their practice stands out supremely high. The second ten share the name "Dignified Adornment," expressing the two adornments of merit and wisdom. In this group of ten, one is missing; this is a deficient count. The third ten share the name "Treasury" (garbha), showing that their virtues are fully endowed and comprehended. The fourth ten share the name "Eye" (cakṣus), explaining their illumination of the dharmadhātu. In this group of ten, there are two extra; this is an increased count. The fifth ten share the name "Heavenly Crown" (kirīṭa), expressing that pure virtues crown the summit of the mind. The sixth ten share the name "Cūḍā," translated here as "topknot," expressing that their virtues are weighty, venerated, and elevated. The seventh ten share the name "Light" (prabha); among the fourteen stations, "wondrous light" is explained according to two meanings for each, because their physical and wisdom light fully illumines both internal and external. As for the eighth ten sharing the name "Banner," banner has two meanings: the former explained the meaning of standing out uniquely, while this one distinguishes the meaning of subjugation. The ninth ten share the name "Voice" (ghoṣa), explaining that their melodious voices delight capacities. The tenth ten share the name "Superior Virtue" (uttaraśrī), because they surpass the multitude. The eleventh ten share the name "Wondrous Virtue" (mañjuśrī), because their auspiciousness displays excellence. The twelfth ten share the name "King" (rāja), because they possess mastery in the Dharma. In this group of ten, there is one extra; this is also an increased count. As for the thirteenth ten also sharing the name "Voice," voice has two meanings: the former explained the melodious excellence of the voice's substance, while this one shows skillful expression of the wondrous Dharma. In this group of ten, there is one extra, which is also an increased count, as can be known. The fourteenth ten share the name "Awakening" (mati/buddhi), because they examine principle and inspect capacities. In this group of ten, two are missing; this is also a deficient count, as can be known. "Such as these..." concludes the list. > Regarding the ten phrases in praising their virtues, there are two meanings: First, these ten phrases of virtues universally apply to all the bodhisattvas above; each and every one possesses them. Second, they individually praise the virtues of the preceding fifteen stations: namely, the first phrase praises the virtues of the two preceding leaders, because universal practice and universal objects both pervade everything, and those two jointly accomplish these virtues. Second, "holding immeasurable..." praises the two groups of bodhisattvas of the preceding ten Banners and ten Adornments, meaning that the banner of their bodies uniquely stands out, endowed with virtues of dignified adornment, and they are capable of reaching everywhere. Third, "endowed with unimpeded..." praises the two groups of bodhisattvas of the ten Treasuries and ten Eyes, meaning that they are endowed with unimpeded treasuries, and their pure eyes behold the Buddha. Fourth, "reaching immeasurable..." praises the bodhisattvas of the ten Heavenly Crowns and ten Cūḍās, meaning that they adorn their bodies with heavenly crowns and topknots, in forms resembling Brahma kings, reaching the places where all buddhas attain bodhi, beholding the Buddha without rest, and requesting the preaching of the Dharma. Fifth, "immeasurable light of wisdom..." praises the bodhisattvas of the ten Lights and ten Banners, meaning that the light of wisdom universally illumines the profound Dharma, and also subjugates the darkness of delusion. Sixth, "in immeasurable..." praises the bodhisattvas of the ten Voices, meaning that their melodious voices and clear eloquence expound inexhaustibly. Seventh, "ultimate..." praises the bodhisattvas of the ten Superiors and ten Wondrous Virtues, meaning the superior wisdom that is identical to empty space and the wondrous virtues of the most pure realm. Eighth, "having no support..." praises the bodhisattvas of the ten Kings, meaning that without support they manifest form, having mastery as kings, and also manifest kingly bodies. Ninth, "eliminating..." praises the bodhisattvas of the latter ten Voices, meaning that internally they are free of the obstacle of knowables, and skillfully speak to distinguish the realms of sentient beings. Tenth, "wisdom like empty space..." praises the bodhisattvas of the ten Awakenings, meaning that emitting the light of Āgama, they skillfully awaken and illumine. > Another explanation: these ten phrases are subsumed into five pairs. The first two form a pair: the former is the virtue of practice fully replete within; the latter is multiple bodies pervading outside. The next two form a pair: the former is beholding the Buddha with pure eyes; the latter is beholding without satiety. The next two form a pair: the former is internal wisdom illumining Dharma; the latter is eloquence preaching inexhaustibly. The next two form a pair: the former is internal wisdom being identical to space; the latter is manifesting bodies in universal response. The next two form a pair: the former is internally being free of the obstacle of knowables; the latter is externally propagating the light of wisdom. > Another explanation: among these ten phrases, the first phrase is general, and the remaining nine are specific; none of them fail to reveal the practices of Samantabhadra. First, universality of physical arrival before the Buddha; second, universality of seeing the Buddha everywhere; third, universality of seeing without rest; fourth, universality of wisdom illumining principle; fifth, universality of eloquence over many kalpas; sixth, universality of purity of the wisdom of principle; seventh, universality of manifesting bodies by the wisdom of measure; eighth, universality of severing obstacles; ninth, universality of illumination by light. All can be understood by analogy with this explanation. > Second, in the assembly of śrāvakas, there are also two parts: citing their number and praising their virtues. Regarding the term śrāvaka: the Buddhabhūmi-upadeśa states, "Hearing the speech and voice of the Buddha, they enter the noble path; hence they are called śrāvakas." Furthermore, Yogācārabhūmi fascicle eighty-two states, "Hearing the sound of the correct Dharma from others, and also being able to make others hear the sound of the correct Dharma, they are therefore called śrāvakas." They are "great" because they possess the fourth fruit, and also because they are of the unshakeable lineage; among all śrāvakas they are the most venerable and great, like Śāriputra and others. Furthermore, these \[disciples\] are all śrāvakas who redirect \[their minds\] toward the Mahāyāna, and therefore they are called "great." The Buddhabhūmi-upadeśa states, "In truth, those śrāvakas of indeterminate lineage who, having attained the lesser fruit, proceed toward great bodhi, are therefore called 'great.'" It is explained: because they have not yet entered the Samantabhadra dharma of the One Vehicle of the Complete Teaching, they are described in the text below as being like the deaf and blind. As stated above in the "Chapter on Nature Manifestation": "Śrāvakas and pratyekabuddhas do not hear this sūtra." It also says: "If a bodhisattva for a hundred million nayutas of kalpas practices the six pāramitās and plants the roots of goodness of the limbs of enlightenment, yet does not hear this sūtra, or hearing it does not believe, such a one is still a nominal bodhisattva." This is what it refers to. Another explanation: these are all great bodhisattvas manifesting as śrāvakas, as explained in the newly translated section on the Inconceivable Realm of the Avataṃsaka, in order to display the profound excellence of this Dharma, they manifest as though deaf and blind. > Second, the ten phrases in praising their virtues are divided into four parts: The first four phrases concern realizing nirvāṇa and abandoning saṃsāra. Awakening to the true reality refers to the path of seeing. Realizing the limit of reality refers to the path of cultivation. Deeply entering into the nature refers to the path of no-more-learning. Because their realization of principle is fulfilled and they abandon fragmented \[birth and death\], it says "leaving behind the sea of saṃsāra." Furthermore, because of dreading saṃsāra, it says "leaving behind." Furthermore, because they lack the wisdom of upāya, they realize the limit of reality; because they lack great compassion, they abandon saṃsāra. Next, the two phrases concern abiding in emptiness and severing bonds. First, abiding in emptiness means that this principle of the emptiness of persons is also one of the two emptinesses of the Tathāgata, and is therefore called "the Tathāgata's realm." According only with this portion, it is called "dwelling peacefully." The subsequent phrase means that by abiding in the emptiness of persons, they sever and depart from the delusions of the four abodes—namely, the entangling bondages associated with the nine fetters and ten entanglements. Next, the two phrases concern mastery of supernatural powers. Being untainted by the world, it is said that they "do not cling to anything." Roaming everywhere through supernatural powers, it is said that they "travel through empty space." Fourth, the next two phrases concern doubts being exhausted and faith being firm, meaning they accomplish indestructible faith. Another explanation: these \[phrases\] all mean having faith in the Buddha's profound and masterly fruit dharma, by which we clearly know they are great bodhisattvas. > Third, among the various devas there are also two parts: citing their number and praising their virtues. The ten phrases in praising their virtues are subsumed into five pairs: The first two form a pair praising the virtues of past causes, meaning they have already made offerings to past buddhas and have long benefited sentient beings. From here on, all praise the virtues of present practices. The next two form a pair praising the virtue of practicing compassion and entering wisdom, meaning compassionate mindfulness without interruption, saving sentient beings and entering wisdom. The next two form a pair praising the virtue of displaying purity while amid defilement, meaning not abandoning defiled sentient beings, bringing forth the true pure Dharma of the Buddha. The next two form a pair praising the virtue of protection, meaning protecting the fruit dharma so that the correct teaching circulates, and maintaining the causal dharma to realize certainty in nature. Furthermore, externally being able to guard those who uphold the Dharma, and internally receiving and upholding the Buddha's true nature Dharma. The last two form a pair praising the virtue of family lineage, meaning being born into the house of the Buddha, carrying out the deeds of seeking the Buddha. The causes of all-knowledge are called "wisdom gates"; because they can lead into the Buddha's wisdom, they are called "gates." The preceding concludes the introductory section. > — English (machine translation) (machine translation) - [Previous: 18.11](https://indike.org/pramana/in.bauddha.taisho.1733.18.11) - [Next: 18.13](https://indike.org/pramana/in.bauddha.taisho.1733.18.13) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1733.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.18.12) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.54.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.18.12](https://indike.org/pramana/in.bauddha.taisho.1733.18.12) · Pramāṇa