[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) › 18.16 # 華嚴經探玄記 18.16 華嚴經探玄記 18.16 - **Language:** Classical Chinese ### [18.16](https://indike.org/pramana/in.bauddha.taisho.1733.18.16) 第六舉失顯德分中有三：初顯能，不見人；二明所，不見境；三釋不見所由。初中，前文通列大數五百，今此別標上首，故舉十大弟子。舍利弗者，此云鶖子，梵正音云奢唎補呾囉也。奢唎此云鶖，即當百舌鳥之類也。吳僧會法師六度集中譯為鶖鷺子也。此是母名，以其母有辯才峻捷似同彼鳥，眼轉明利亦如彼鳥，故從喻為名。補呾羅，此云子，以兒從母為名矣。古譯為身子者，以梵語中名身為舍利，如佛身分為舍利，非此所用也。《智論》中，亦是過去發願為釋迦佛弟子，而立此名。以能論義，亦名優波提舍。二摩訶目連者，梵正音摩訶沒特伽羅，此云大採菽氏。上古有仙居山靜處，常採綠豆而食，以為姓。尊者之母是彼之族，取母氏姓而為其名。得大神通，簡餘此姓，故云大採菽氏。此與鶖子二人因緣，如別說。三摩訶迦葉者，梵音具名摩訶迦葉波，此云大飲光。飲光是姓，婆羅門姓中，上古有仙，身光飲奪日月之光，迦葉是氏之族，故以為名。是迦葉身光亦能飲奪日月之光。又是大富長者之子，捨大財姓出家，能行少欲頭陀大行，為大人所識，簡餘迦葉，故名大矣。四離波多者，具云頡麗伐多，此云室星，即北方星也。祀之得子，因以為名。又名阿唎波多，此云所供養也。有云名假和合，即《智論》中二鬼食事顯之也。五須菩提者，正云蘇蒱底，此云善現，亦云善實；古云善吉，非也。六阿泥嚧豆者，正云阿泥嚧陀泥嚧陀，此云滅。阿云無，即名無滅，是佛堂弟也。七難陀者，此云喜，本是牧牛人，因問佛牧牛十一種法，知佛具一切智，得阿羅漢果。性極聰明，音聲絕妙，令人聞喜，故以為名。八金毘羅者，正云劫比羅，此云黃。謂上古有黃頭仙，因以為姓，亦從姓為名。九迦旃延者，具云摩訶迦多衍那，此是姓名，此云大剪髮種男。婆羅門姓，上古多仙，山中靜處年歲既久，鬚髮稍長無人為剔髮。婆羅門法，惡為剔髮。時一仙有二子，俱來覲父，少者乃為諸仙剔髮。仙願護，後成仙貴，爾來此種皆稱剪髮。尊者身是男子威德特尊，簡餘此種，故云大剪髮種男。又西方取母姓者，今顯是父姓，故置男名。十富樓那彌多羅尼子者，富樓那者正云補剌拏，此云滿也。彌多羅者正云梅呾唎曳，此云慈也。尼是女聲也。弗呾羅，此云子。即滿慈女之子，從母以立其名，如鶖子等。如是等，結其不見等。二所不見中二：先明不見法界佛果、後顯不見法界菩薩。前中十句，與上眾人所念請法多分是同。問：若全無器，前不能同念；若有器能念，何故今乃示之不見？答：有悕法心，前能同念；眼未開故，示之不見。又前但念自三乘佛果，今示一乘，故不得見。十句中，初一總，謂顯如來障盡，作用無礙，故云自在。下別：一勝果位二嚴、二果位分齊及佛所知、三作用多端、四圓音決定、五離麁相之德、六無思利物、七威力自在、八持諸佛所作、九所依淨剎，此等並是前後所現身土等事。「如是」下結其不見。二「亦復」下明不見菩薩眾中亦十：初不見大會者，是總也，下九別。別中，一是境界業用集來之相；二不見眷屬來處及坐此中宮殿，則前化作樓閣是也；三不見跏坐三昧觀察；四不見菩薩所作供具等；五不知受記長善等；六不見菩薩所受之身，有五身可知；七不見菩薩圓光等；八不見菩薩充滿一切十方等；九不知菩薩所有德行。又釋：此上九中，初四句中細開有十句，釋前雲集菩薩眾；後五句內亦有十句，釋普賢等本眾，並可知。「如是」下總結不見。三釋不見所由中二：初、法後喻。前中亦二：先明因時不修其見因，是故不見；二「亦無三昧」下明果時絕無其見分，是故不見。前中有四。初明行劣不逮勝、二「是諸功德」下顯勝以過劣、三「何以故」下釋勝以非劣、四「是故」下結劣不見勝。初中，先徵問云：若無善根不應在會，若有善根不應不見，故云何以故也。下釋成中，初總釋云：有善行故得在會，以是別異善行故不見也。又由不同凡故有善根，不同菩薩故不同善根也。下別釋中十九句，初十二句別釋前不見佛果。於中，初二句略釋，謂釋初以本不修習大菩提善根，故云本不修習能見如來自在之善根，故名別異，是故無因不能見佛也。自在，是前佛果十句中初句是也。二但修入趣涅槃之行，故云不修淨佛土行。淨土是前十中末後，是故舉初舉後，中即可知。下廣釋中，初七句不修利他行，後三句不修自勝行。亦即初是狹心，後是劣心。文釋可知。 > Part six, 'Adducing Fault to Reveal Virtue', comprises three sections: first, revealing the subjects \[who are\] people that do not see; second, explaining the objects \[that are\] the domains not seen; third, explaining the reasons why they do not see. In the first \[section\]: the preceding text listed the general number of five hundred, but here the leaders are specially marked out, hence the ten great disciples are adduced. As for Śāriputra: this \[name\] is translated as 'Son of the Egret' (Qiūzǐ); the correct Sanskrit pronunciation is Śāriputra. Śāri is translated here as 'egret' (qiū), which belongs to the category of shrikes or mockingbirds. Master Kang Senghui of the Wu translated it in the Liùdù jí \[jīng\] as 'Son of the Egret and Heron' (Qiūlùzǐ). This is his mother's name: because his mother possessed eloquence that was sharp and swift like that bird, and her eyes turned brightly and keenly also like that bird, she was named after this metaphor. Putra is translated here as 'son'; the son takes his name from his mother. In the old translations it was rendered as 'Son of the Body' (Shēnzǐ) because in the Sanskrit language 'body' is called śarīra, just as the divisions of the Buddha's body are śarīra, which is not the meaning used here. In the Zhì lùn, it is also said that in the past he made a vow to be Śākyamuni Buddha's disciple and thus established this name. Because he was skilled at discussing doctrines, he was also named Upadiśa. Second, Mahāmaudgalyāyana: the correct Sanskrit pronunciation is Mahāmaudgalyāyana, translated here as 'Great Scion of the Bean-Gathering Clan'. In antiquity there was an immortal living in a quiet mountain retreat who regularly gathered mung beans to eat, which became his family name. The Venerable One's mother belonged to that clan, so he took his mother's clan name as his own. Having attained great spiritual superknowledges, he is distinguished from others of this clan, hence called 'Great Scion of the Bean-Gathering Clan'. The past causal conditions of these two, he and the Son of the Egret, are as explained elsewhere. Third, Mahākāśyapa: the full Sanskrit name is Mahākāśyapa, translated here as 'Great Drinker of Light'. 'Drinker of Light' is a family name; among the Brahmin surnames, in antiquity there was an immortal whose bodily radiance drank in and overwhelmed the light of the sun and moon. Kāśyapa is the lineage of this clan, hence taken as his name. This Kāśyapa's bodily radiance was also able to drink in and overwhelm the light of the sun and moon. Furthermore, he was the son of a very wealthy elder, who renounced great wealth and his clan to leave home, and was able to practice the great dhūta practices of few desires, being recognized by great men; to distinguish him from other Kāśyapas, he is called 'Great'. Fourth, Revata: fully called Hélie-fá-duō (Revata), translated here as 'House Star' (Shìxīng), which is a northern constellation. Having sacrificed to it, a son was obtained, hence he was named after it. He is also named A-lì-bō-duō (Arivata?), translated here as 'One Who Is Given Offerings'. Some say his name means 'false combination', which is revealed in the Zhì lùn by the story of the two demons eating \[the corpse\]. Fifth, Subhūti: correctly called Subhūti, translated here as 'Good Manifestation' (Shànxiàn), or as 'Good Reality' (Shànshí); the ancient rendering 'Good Auspiciousness' (Shànjí) is incorrect. Sixth, Aniruddha: correctly called Aniruddha; niruddha translates here as 'cessation', and a- means 'without', thus meaning 'Without Cessation'; he is the Buddha's paternal cousin. Seventh, Nanda: translated here as 'Joy'. Originally a cowherd, because he questioned the Buddha on the eleven methods of cowherding and recognized that the Buddha was endowed with omniscience, he attained the fruit of arhatship. His nature was extremely intelligent, and his voice was exquisite and wonderful, causing all who heard it to rejoice, hence he was named after this. Eighth, Gavāṃpati (Jīnpíluó): correctly called Kapila, translated here as 'Yellow'. It refers to an ancient yellow-headed immortal, after whom the clan name was taken, and he was also named after the clan name. Ninth, Kātyāyana: fully called Mahākātyāyana; this is a clan and given name, translated here as 'Great Man of the Hair-Cutting Clan'. As for this Brahmin family name: in antiquity there were many immortals who, having dwelt in quiet mountain retreats for many years, had their hair and beards grow long with no one to shave them. According to Brahmin law, shaving hair is detested. At that time, an immortal had two sons who both came to visit their father; the younger son thereupon shaved the hair of all the immortals. The immortals blessed him with vows, and he later became a noble immortal; ever since, this lineage has been called 'Hair-Cutting'. The Venerable One himself was a man of exceptionally exalted majesty and virtue; to distinguish him from others of this lineage, he is called 'Great Man of the Hair-Cutting Clan'. Moreover, in the western regions names are taken from the mother's clan; here it is shown to be the father's clan, hence the word 'man' is added. Tenth, Pūrṇamaitrāyaṇīputra: Pūrṇa is correctly called Pūrṇa, translated here as 'Full'. Maitrā is correctly called Maitrī, translated here as 'Compassion'. Nī is a feminine ending. Putra translates here as 'son'. That is, 'Son of the Full Compassion Woman', named after his mother, like the Son of the Egret and others. 'Such as these' concludes \[the list of\] those who do not see, and so forth. Second, concerning the objects not seen, there are two: first, explaining that they do not see the Buddha-fruit of the dharmadhātu; second, revealing that they do not see the bodhisattvas of the dharmadhātu. In the first, there are ten phrases, which largely correspond to what the assembly previously contemplated and requested concerning the Dharma. Question: If they were completely devoid of capacity, they could not previously have contemplated together; if they had the capacity and could contemplate, why are they now shown not to see? Answer: Because they had a mind longing for the Dharma, they could previously contemplate together; but because their \[Dharma-\]eyes were not yet opened, they are shown not to see. Furthermore, previously they only contemplated their own three-vehicle Buddha-fruit, but now that the One Vehicle is displayed, they cannot see it. Among the ten phrases, the first is general, revealing that because the Tathāgata has exhausted all hindrances, his functions are unhindered, hence called 'sovereignty'. Below are the particulars: 1. the two adornments of the sublime fruit stage; 2. the scope of the fruit stage and that which the Buddha knows; 3. the multifaceted nature of his functions; 4. the determinacy of his perfect voice; 5. the virtue of departing from coarse characteristics; 6. unthought benefit to sentient beings; 7. sovereignty in majesty and power; 8. upholding what all Buddhas accomplish; 9. the pure lands upon which he relies. All these are matters such as the bodies and lands manifested previously and subsequently. From 'Such...' onwards concludes their not seeing. Second, from 'likewise...' onwards, explaining that they do not see the bodhisattva assembly, there are also ten: first, not seeing the great assembly is general; below, nine are particular. Among the particulars: 1. the characteristics of their gathering through the karmic functions of their spheres; 2. not seeing the places from which their retinues come and their sitting in the palaces herein—that is, the towers previously transformed; 3. not seeing their cross-legged sitting, samādhi, and contemplation; 4. not seeing the offerings made by the bodhisattvas, and so forth; 5. not knowing their receiving predictions, increasing good, and so forth; 6. not seeing the bodies assumed by the bodhisattvas, of which there are five bodies, as is understood; 7. not seeing the bodhisattvas' halos, and so forth; 8. not seeing the bodhisattvas filling all ten directions, and so forth; 9. not knowing all the virtuous conduct of the bodhisattvas. Another explanation: among the above nine, the first four phrases are analyzed in detail into ten phrases explaining the previously gathered assembly of bodhisattvas; within the latter five phrases there are also ten phrases explaining the original assembly such as Samantabhadra, all of which can be understood. From 'Such...' onwards generally concludes their not seeing. Third, in explaining the reasons why they do not see, there are two: first, the doctrinal explanation; second, the analogies. In the first there are also two: first, explaining that at the time of the cause they did not cultivate the cause for seeing it, therefore they do not see; second, from 'nor do they possess the samādhi...' onwards, explaining that at the time of the fruit they utterly lack the capacity for seeing it, therefore they do not see. In the first, there are four: 1. explaining that their inferior practice does not reach the superior; 2. from 'all these merits...' onwards, revealing that the superior surpasses the inferior; 3. from 'why is that...' onwards, explaining that the superior is not the inferior; 4. from 'therefore...' onwards, concluding that the inferior does not see the superior. In the first, it first asks: If they lacked good roots, they should not be in the assembly; if they possessed good roots, they should not fail to see—hence it asks, 'Why is that?' Below in the explanation: first, the general explanation says that because they have good practices they are able to be in the assembly, but because these are distinct and different good practices, they do not see. Furthermore, because they are not ordinary people, they have good roots; but because they are not bodhisattvas, they do not share the same good roots. In the particular explanation below, there are nineteen phrases; the first twelve phrases specifically explain their previously not seeing the Buddha-fruit. Therein, the first two phrases provide a brief explanation: namely, explaining first that because they originally did not cultivate the good roots of great bodhi, it says 'because they originally did not cultivate the good roots capable of seeing the Tathāgata's sovereignty'—hence called 'distinct and different', so without the cause they cannot see the Buddha. 'Sovereignty' is the first phrase among the ten phrases on the Buddha-fruit above. Second, because they only cultivated practices aimed at entering nirvāṇa, it says 'they did not cultivate the practice of purifying Buddha lands'. 'Pure land' is the last among the previous ten; therefore, by mentioning the first and the last, the middle can be known. In the extensive explanation below, the first seven phrases concern not cultivating practices to benefit others, and the latter three phrases concern not cultivating practices to surpass oneself. That is, the former is a narrow mind, and the latter is an inferior mind. The textual explanation can be understood. > — English (machine translation) (machine translation) - [Previous: 18.15](https://indike.org/pramana/in.bauddha.taisho.1733.18.15) - [Next: 18.17](https://indike.org/pramana/in.bauddha.taisho.1733.18.17) - [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.18.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.18.16](https://indike.org/pramana/in.bauddha.taisho.1733.18.16) · Pramāṇa