[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) › 18.19 # 華嚴經探玄記 18.19 華嚴經探玄記 18.19 - **Language:** Classical Chinese ### [18.19](https://indike.org/pramana/in.bauddha.taisho.1733.18.19) 自下第八明普賢開發分，令眾生信故。於中二：初長行、後偈頌。前中三：初明說意、二顯能說方便、三辨所說分齊。初中，欲重等者，前明教主自入此定廣現其事，開現法界未有言說；今明普賢以言廣說，更重開前定用法界使顯現照明，令諸菩薩同入此法，故云重開等也。二「以法界等」下明能說方便，有三：初總、次別、後結。別中，十一種方便言以者，是用也。用此等法界、等諸方便而得十種廣說如來三昧德也。一法界等者，謂如法界既無邊盡，此能說方便亦同法界，故云等也。餘皆如是。何以爾者？以奮迅定業用廣大，用餘方便不能顯故，是故十一皆將無分齊法以用類之。此一是總句。餘十皆是法界別句，於中悕望約始、欲據終。法光，是能化法。隨時，約就根生熟時等。餘門可知。三「為諸菩薩」下結成顯意，謂以法界等方便，為諸菩薩十種廣說師子三昧，虛空界等方便亦十種說。餘並准之。三「何等為十」下明所說之法亦有十門，望前能說有二門，次第配前十一方便，謂以前方便如其次第說此所說，是故各配一種；唯第十中攝後二方便，准釋可知。二前十一方便，一一皆有十種廣說，則成一百一十門也。細思准釋，義理可見。此十何別？一多佛出。二多時說。三多處現。四攝多眾。五一念，此一與前念請中初十可計會思之攝九世。六一身充法界。七依報境中現佛德位。八依報微塵中現佛自在。與前何別者？境麁塵細故別也。九正報毛孔出音恒作。十遍坐道場常轉法輪。此十並師子奮迅三昧之德，猶是略說。「佛子」下顯未說者更復廣多。唯如來智境者，明更有廣多，非菩薩能知。第二「爾時」下明其重頌。文中亦二：初序意、後正頌。意中，承佛力者，顯非自能故。觀如來者，明有所承故。觀大眾者，明有所為故。餘句，觀其所說故。此等並是佛果差別德故。正頌中，於前十法次第頌之。初中，一一毛孔中，頌前一切法界中也。餘三句，頌佛興等。二中，淨法輪，頌前一切佛所說。三中，最勝加坐等，頌前現成正覺。四中，菩薩雲集等，頌前大眾皆往詣等。五中，說諸法界等，頌前充滿一切法界也。六中，顯現諸佛剎入法界智海等，頌前充滿一切世界海等。七八二頌半頌前第七法，安住於如來一切諸境界者，頌前一一境界也。亦有本作一切諸世界，世界亦是依報境也。安住如來地者，頌自在功德地也。中間並是三世佛功德法。九中，初二句頌前第九法，後二句却頌第八法，末後頌中初二句頌前遍坐，後二句頌常說。上來開發信分竟。 > From here below is the eighth section, clarifying Samantabhadra's unfolding and revealing, in order to make sentient beings generate faith. Therein are two parts: first the prose, and later the verses. In the former are three: first, clarifying the intention of the teaching; second, showing the upāyas of the one who speaks; third, discerning the scope of what is taught. In the first part, "desiring to repeat..." and so forth: previously it was clarified that the Lord of the Teaching himself entered this samādhi and vastly manifested these events, opening and revealing the dharmadhātu without yet having spoken words; now it is clarified that Samantabhadra speaks vastly with words, once again reopening the dharmadhātu of the preceding samādhi's function so as to make it appear and illuminate, causing all bodhisattvas to enter this Dharma together; hence it says "once again opening..." and so forth. Second, from "equal to the dharmadhātu..." onward clarifies the upāyas of the one who speaks; there are three: first universal, next specific, and finally concluding. In the specific, regarding the eleven upāyas, the word "with" (yǐ) means "to use". Using these \[upāyas\] that are equal to the dharmadhātu and equal to various upāyas, he is able to speak vastly in ten ways of the virtues of the Tathāgata's samādhi. First, "equal to the dharmadhātu": just as the dharmadhātu is without edge or end, so too this upāya of the speaker is identical with the dharmadhātu; hence it says "equal". The rest are all like this. Why is this so? Because the karmic function of the Sprint Samādhi is vast and great, and using other upāyas could not reveal it; therefore, all eleven take boundless phenomena to categorise its use. This one is the universal clause. The remaining ten are all specific clauses of the dharmadhātu: therein, "hope" relates to the beginning; "desire" is based on the end. "Light of Dharma" is the teaching that can transform. "In accordance with the time" relates to the time when faculties are mature or raw, and so forth. The remaining doorways may be understood. Third, from "for the sake of the bodhisattvas..." onward concludes and establishes the intended meaning, meaning that with upāyas equal to the dharmadhātu, he speaks vastly in ten ways of the Lion Samādhi for the sake of the bodhisattvas, and with upāyas equal to the realm of space, he also speaks in ten ways. The rest are all to be understood by analogy. Third, from "What are the ten?" onward clarifies that the Dharma taught also has ten doorways. Looking back to the speaker before, there are two modes: \[first,\] matching the eleven upāyas in sequence, meaning that with the preceding upāyas he speaks what is taught here in their respective order; therefore each is matched to one kind, except that the tenth subsumes the latter two upāyas, which may be understood by analogy. Second, the preceding eleven upāyas each have ten kinds of vast explanations, which then make one hundred and ten doorways. If one reflects carefully and explains by analogy, the doctrinal principle can be seen. What are the differences among these ten? First, the arising of many Buddhas. Second, preaching over many times. Third, manifesting in many places. Fourth, gathering many assemblies. Fifth, a single thought-instant—this one may be considered together with the first ten in the preceding request through thought; it subsumes the nine periods of time. Sixth, a single body filling the dharmadhātu. Seventh, manifesting the Buddha's virtuous stages within the realm of the objective environment. Eighth, manifesting the Buddha's sovereignty within a paramāṇu of the objective environment. How does it differ from the preceding? The realm is coarse and the paramāṇu is subtle, hence they differ. Ninth, the pores of the subjective body constantly producing sound. Tenth, sitting universally in bodhimaṇḍas and constantly turning the dharmacakra. These ten are all virtues of the Lion's Sprint Samādhi, yet this is still an abridged explanation. From "O sons of the Buddha..." onward shows that what has not yet been spoken is even more vast and numerous. "Only the realm of the Tathāgata's wisdom" clarifies that there are still more vast and numerous \[virtues\], which are not what bodhisattvas can know. Second, from "At that time..." onward clarifies the verses that repeat \[the prose\]. In the text there are also two parts: first the introductory intention, and later the verses proper. In the intention, "receiving the Buddha's power" shows that it is not by his own ability. "Contemplating the Tathāgata" clarifies that there is that from which he receives. "Contemplating the great assembly" clarifies that there is a purpose. The remaining phrases \[mean\] contemplating that which is spoken. These are all the distinctive virtues of the fruit of buddhahood. In the verses proper, they versify the preceding ten dharmas in sequence. In the first, "within each and every pore" versifies the preceding "within all dharmadhātus". The remaining three lines versify the arising of Buddhas, etc. In the second, "the pure dharmacakra" versifies the preceding "spoken by all Buddhas". In the third, "the supreme sitting cross-legged..." and so forth versifies the preceding "manifesting the attainment of samyaksaṃbuddha". In the fourth, "bodhisattvas gathering like clouds..." and so forth versifies the preceding "the great assembly all went thither..." and so forth. In the fifth, "speaking of the dharmadhātus..." and so forth versifies the preceding "filling all dharmadhātus". In the sixth, "manifesting all buddha-lands, entering the ocean of dharmadhātu-wisdom..." and so forth versifies the preceding "filling all world-oceans..." and so forth. The seventh and eighth, two and a half verses, versify the preceding seventh dharma: "dwelling securely in all the realms of the Tathāgata" versifies the preceding "each and every realm". Some editions also have "all worlds"; a world is also the realm of the objective environment. "Dwelling securely in the stage of the Tathāgata" versifies the stage of sovereign virtue. In between are all dharmas of the virtues of the Buddhas of the three times. In the ninth, the first two lines versify the preceding ninth dharma, and the latter two lines inversely versify the eighth dharma. In the final verse, the first two lines versify the preceding universal sitting, and the latter two lines versify constant preaching. Thus ends the section on unfolding and revealing faith. > — English (machine translation) (machine translation) - [Previous: 18.18](https://indike.org/pramana/in.bauddha.taisho.1733.18.18) - [Next: 18.20](https://indike.org/pramana/in.bauddha.taisho.1733.18.20) - [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.18.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.18.19](https://indike.org/pramana/in.bauddha.taisho.1733.18.19) · Pramāṇa