[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) › 18.20 # 華嚴經探玄記 18.20 華嚴經探玄記 18.20 - **Language:** Classical Chinese ### [18.20](https://indike.org/pramana/in.bauddha.taisho.1733.18.20) 自下第九毫光示益分，令眾證入法界故。於中有三：初舉佛放光為示法之緣、二「時祇洹」下明眾依緣見法、三「其有眾生」下辨見法得益正入法界。初中五句，先標意，欲令菩薩因人隨分亦得此三昧故。又此三昧中所顯現事，即是大眾前所疑問故。佛答問而入此定，令眾亦得，方為益也。二放白毫光者，顯中道平等白淨法界，是前三昧攝生之用。三名照法界者，依義立名，謂照現三世法界法門，令諸菩薩得入此門故云也。四攝眷屬，明具主伴故。五照十方等者，辨攝化分齊也。二令眾見法界中二：先舉能見人，謂普雲集通新舊二眾也；二明所見法中亦二，初見此方法界、後類見十方法界。初中亦二：先見一切世界中現身說法、二「或見天宮」下明見一切宮殿中現身說法。前中，先舉所現之處；「如是等」下正明現身說法，具三世間可知。二天宮等中亦二：先所現處，即於前世界中更取微細十種宮殿；二「現種種身」下正明現身說法，亦有十種。於中種種持者義持也，教持是法持也。此等所現並是通答前十句疑問，謂佛自在等，可准思釋。二類見十方中二：初舉此類彼、二顯自在。類彼中，初麁類十方世界。諸業所起者，彼十方中器世間及眾生等，並是實報顯現故名也；二細類毛孔中可知。二顯自在中，初一句不壞廣事，謂雖在毛孔微細之中，而亦不壞三世九世廣大無邊眾生界等差別宛然。次三句明業用，一照其心、二為現身、三開示法、後一句結神力。三明見法得益中二：先辨見法因緣、後辨所得之益。前中亦二：初約佛有緣，宿緣得見；二約行已修，具德方入，三句，一利他、二自利、三攝成入法方便。二明所得益中有三：初明因見得法、二「彼諸菩薩」下明因法成德、三「爾時」下明因德起用。初中二：先「逮得」下一句標其所得，謂得佛地廣大三昧，以此眾並是普賢位中諸菩薩故，是故所得無有漸次，故即究竟。二「或得」下辨其所得，於中三：先總標所得，略列十門，於中初六明得菩薩行位究竟、後四明得佛果自在成滿；二「此諸菩薩」下結略顯廣，於中初結數、後結名。名中十一句者，是增數十也。何以知者？以結數中云「十不可說等」故知也。種種道者，結前。法身是智所遊處，故云道。然有多類不同，故云種種也。理實無二，何以言多？謂攝生異故，能遊之智有淺深故。二種種門者，結前色身異類標別故云門。三種種入者，結具諸行能有證入故。四種種度者，結諸波羅蜜度到彼岸故。五方便者，結前淨行巧能圓故。六至者，結得菩薩究竟地故。七方者，結菩提自在遍十方故。八光明者，結三昧業用起光明故。九功德及具者，結諸行智力故。十自在者，結無礙辯才故。三「深入菩薩」下釋但廣前，初句所得三昧一門，餘類准之。就中二：先明因顯廣義，於中二：初深因位，明自分終極；後「入如來海」下妙契果海，顯勝進圓滿。前中三：初一句總標、二「所謂」下百門別辨、三「如是」下結略顯廣。此百三昧於上十句種種之中，一一各有如此百門及後結廣，以彼十種是標大門故。「所謂」已下是別辨，故是上文結數云十不可說，此中下結直云不可說，故此是十中一也。又釋：此百但是前十之中種種門之一門也。何以得知者？以下結云「不可說剎塵三昧門」，不云道等故得知。又上文但云「十不可說等妙功德」，不唯言三昧故也。問：此種種門內含有陀羅尼門等無量諸門，何以此中唯辨三昧門耶？答：以初標云「逮得如來不思議自在三昧」，是故就此以廣顯之。又前云「為欲令諸菩薩安住師子奮迅三昧」，是故偏顯此門。理實諸門無不皆具，如下文云「一一皆得不可說等大悲法門」，亦是此類也。又百門並由業用異故差別立名，准釋可知。於中，初一明所依之本，以無盡行海用類平等法界，使出纏結究竟圓明具德，故以為名。末後一明攝歸其位，故名觀察師子奮迅菩薩三昧。上諸三昧皆為趣向此三昧，故云觀察。然此不同佛地所得，故云菩薩也。中間諸名，隨義思釋。二入佛果者，由前所得因位終盡，是故果海方能趣入可知。上來因見得法竟。第二因法成德中二：初令座廣大；二「現大自在」下正顯所成德，於中二：先別顯、後總結。別中，有十門顯德：初成就深智德。二「悉為眾生」下了法為師德。三「樂寂滅」下隨緣無著德。四「安住莊嚴」下成就眾生德。五「解一切眾生」下解深具行德。六「具足十力」下得法智能德。七「巧妙方便」下巧便勝智德。八「得一切法無礙」下理智契真德。九「放淨法光」下攝生見佛德，於中初攝生成益；後「常見」下見佛得益，以分別了知諸法自在大小相攝故，是故於一切法得無諍境界也。十「決了如來」下照法圓融德，於中先總持轉法德、二「成就如來」下妙窮佛境德。二「彼諸」下總結可知。上來所成竟。第三明因德起用中三：初總、次別、後結。初中，深入等，結前也。身中等，起用處也。樂法力等，用因也。於念念等，總舉用相也。別中，十事差別可知。結中，法力者，是此所得法界法門力也。上來大段第九示法成益分竟。 > From here down is the ninth section, "Displaying the Benefits by the Light from the White Urna-Hair," so as to cause the assembly to realize and enter the dharmadhātu. Within it there are three \[parts\]: first, raising the Buddha's emission of light as the condition for displaying the Dharma; second, from "At that time in Jetavana" onward, explaining that the assembly relies on this condition to see the Dharma; third, from "Any sentient beings who..." onward, distinguishing that seeing the Dharma yields benefit and is the authentic entry into the dharmadhātu. > > In the first \[part\], there are five clauses. First, the intention is stated: because he wishes to cause bodhisattvas in the causal stage to also attain this samādhi according to their capacity. Furthermore, the events manifested within this samādhi are precisely what the great assembly had previously had doubts and questions about. The Buddha answered their questions and entered this samādhi to cause the assembly to also attain it, which only then constitutes benefit. Second, emitting the light of the white urna-hair reveals the even, immaculate dharmadhātu of the Middle Way, which is the function of the preceding samādhi in gathering beings. Third, it is named "Illuminating the Dharmadhātu": the name is established according to its meaning, meaning that it illuminates and manifests the Dharma-gates of the dharmadhātu of the three times so as to enable the bodhisattvas to enter this gate; hence it is so called. Fourth, gathering the retinue explains that the principal and companions are fully present. Fifth, illuminating the ten directions and so on distinguishes the scope of gathering and transforming. > > In the second \[part\], causing the assembly to see the dharmadhātu, there are two: first, raising the persons capable of seeing, meaning the universally cloud-gathered assemblies, which include both the new and the old; second, explaining the Dharma that is seen, also with two: first seeing the dharmadhātu of this direction, and later analogously seeing the dharmadhātu of the ten directions. In the first there are also two: first, seeing the manifestation of bodies and preaching of Dharma in all worlds; second, from "or seeing in celestial palaces" onward, explaining seeing the manifestation of bodies and preaching of Dharma in all palaces. In the former, first the places of manifestation are raised; from "and so forth" onward, it directly explains the manifestation of bodies and preaching of Dharma, which can be known to possess the three realms. In the second, celestial palaces and so forth, there are also two: first, the places of manifestation, which within the previous worlds further select ten kinds of subtle palaces; second, from "manifesting various bodies" onward, directly explaining the manifestation of bodies and preaching of Dharma, which also has ten kinds. Therein, "various kinds of holding" refers to holding the meaning; holding the teaching refers to holding the Dharma. All of these manifestations together answer the previous ten clauses of doubt and questioning regarding the Buddha's mastery and so forth, which can be interpreted and reflected upon accordingly. > > In the second, analogously seeing the ten directions, there are two: first, taking this to analogize that; second, revealing mastery. In analogizing that, first it roughly analogizes the worlds of the ten directions. "Arisen from various karmas": the receptacle worlds and sentient beings and so forth in those ten directions are all manifested by actual retribution, hence the name; second, subtle analogy within the pores can be known. In the second, revealing mastery, the first clause does not destroy vast phenomena, meaning that although they are within the subtlety of a pore, they also do not destroy the distinctions of the vast, boundless realms of sentient beings across the three times and nine times, which remain distinct and evident. The next three clauses explain karmic functions: first, illuminating their minds; second, manifesting bodies for them; third, opening up and revealing the Dharma; the final clause concludes with spiritual power. > > In the third \[part\], explaining that seeing the Dharma yields benefit, there are two: first, distinguishing the causes and conditions for seeing the Dharma; second, distinguishing the benefits attained. In the former there are also two: first, in terms of having affinities with the Buddha, through past affinities they are able to see; second, in terms of practices already cultivated, being complete in virtues they only then enter—having three clauses: one, benefiting others; two, benefiting oneself; three, gathering and accomplishing the upāyas for entering the Dharma. > > In the second, explaining the benefits attained, there are three: first, explaining that due to seeing they attain the Dharma; second, from "those bodhisattvas" onward, explaining that due to the Dharma they accomplish virtues; third, from "at that time" onward, explaining that due to virtues they give rise to function. > > In the first there are two: first, the clause following "attaining" designates what is attained, meaning attaining the vast samādhis of the Buddha stage; because this assembly consists entirely of bodhisattvas in the stage of Samantabhadra, what is attained has no gradual succession and is therefore ultimate. Second, from "or attaining" onward, distinguishing what is attained, within which are three: first, generally designating what is attained, briefly listing ten gates, wherein the first six explain attaining the culmination of the bodhisattva's practice and stages, and the latter four explain attaining the mastery and perfection of the Buddha-fruit; second, from "these bodhisattvas" onward, concluding the brief to reveal the vast, within which first the number is concluded, and then the names are concluded. The eleven clauses in the names are the augmented ten. How is this known? Because in concluding the number it states, "ten ineffables and so forth," it is thus known. "Various paths" concludes the previous: the dharmakāya is the realm roamed by wisdom, hence called a path; however, there are many different kinds, hence called "various." In principle and reality there are not two, so why speak of many? Because the gathering of beings differs, and the wisdom capable of roaming has shallowness and depth. Second, "various gates" concludes the previous bodily forms, designating distinctions among different types, hence called gates. Third, "various entries" concludes being complete in all practices and capable of experiential realization. Fourth, "various crossings" concludes crossing over to the other shore by means of all pāramitās. Fifth, "upāya" concludes that previous pure practices skillfully attain perfection. Sixth, "attainments" concludes attaining the ultimate stage of a bodhisattva. Seventh, "directions" concludes bodhi's mastery pervading the ten directions. Eighth, "radiance" concludes that the karmic functions of samādhi give rise to radiance. Ninth, "merits and equipment" concludes the power of wisdom in all practices. Tenth, "masteries" concludes unimpeded eloquence. > > Third, from "deeply entering the bodhisattva's..." onward, the explanation merely expands the single gate of the samādhi attained in the first clause above; the others are to be understood analogously. Within this there are two: first, explaining the cause to reveal the vast meaning, within which are two: first, the stage of deep causes, explaining the culmination of one's own portion; later, from "entering the sea of the Tathāgata" onward, wondrously tallying with the sea of the fruit, revealing surpassing progress and perfection. In the former there are three: first, a single clause generally designating; second, from "namely" onward, distinguishing a hundred gates separately; third, from "thus" onward, concluding the brief to reveal the vast. These hundred samādhis, among each of the ten clauses of "various" above, each have such a hundred gates and the subsequent concluding expansion, because those ten kinds designate the broad categories. The section from "namely" downward distinguishes them separately, and is why the text above in concluding the count states "ten ineffables"; while below here in concluding it simply states "ineffable," hence this is one among the ten. Another interpretation: these hundred are merely one gate among the "various gates" of the preceding ten. How is this known? Because below it concludes saying, "ineffable dust-motes of lands samādhi-gates," and does not mention paths and so forth, it is therefore known. Moreover, the text above only says "ten ineffables and so forth of wondrous merits," not solely speaking of samādhis. Question: within these various gates are contained immeasurable gates such as dhāraṇī-gates; why are only samādhi-gates distinguished here? Answer: because at the beginning it designates "attaining the Tathāgata's inconceivable, sovereign samādhi," it is therefore expanded and revealed in terms of this. Furthermore, it was said earlier, "wishing to cause all bodhisattvas to abide securely in the lion-sprint samādhi," and therefore this gate is specifically revealed. In principle and reality, all gates are without exception fully present, as the lower text says: "each and every one attains ineffable and so forth great compassion Dharma-gates," which also belongs to this category. Moreover, all hundred gates have their distinct names established according to differences in karmic function, which can be understood through interpretation accordingly. Therein, the first one explains the fundamental basis, taking the boundless sea of practice to assimilate to the equal dharmadhātu, causing it to escape entanglements and fetters to be ultimately complete, clear, and endowed with virtues, hence taking it as the name. The very last one explains gathering back into that stage, hence named "the Bodhisattva Samādhi of Contemplating the Lion Sprint." All the preceding samādhis are for the sake of heading toward this samādhi, hence it says "contemplating." However, this is not the same as that attained in the Buddha-stage, hence it says "bodhisattva." The names in between should be reflected upon and explained according to their meanings. Second, entering the Buddha-fruit: because what was attained previously in the causal stage has reached its culmination, one is therefore able to enter the sea of the fruit, as can be known. Up to here, the attainment of Dharma through seeing is concluded. > > In the second, accomplishing virtues due to the Dharma, there are two: first, causing the seat to be vast; second, from "manifesting great sovereignty" onward, directly revealing the virtues accomplished, within which are two: first, distinguishing separately; second, concluding generally. In the separate \[explanation\], there are ten gates revealing virtues: first, the virtue of accomplishing profound wisdom; second, from "all for sentient beings" onward, the virtue of thoroughly understanding the Dharma to act as a teacher; third, from "delighting in quiescence" onward, the virtue of non-attachment while according with conditions; fourth, from "abiding securely in adornment" onward, the virtue of accomplishing sentient beings; fifth, from "understanding all sentient beings" onward, the virtue of profound understanding and complete practice; sixth, from "endowed with the ten powers" onward, the virtue of the intellectual power of the Dharma; seventh, from "skillful upāya" onward, the virtue of skillful and surpassing wisdom; eighth, from "attaining unimpededness in all dharmas" onward, the virtue of rational wisdom tallying with reality; ninth, from "emitting pure Dharma light" onward, the virtue of gathering beings and seeing the Buddha, within which first gathering beings yields benefit, and later, from "constantly seeing" onward, seeing the Buddha yields benefit—because of discriminating and understanding all dharmas' sovereign, mutual containment of large and small, one therefore attains the realm of non-contention in all dharmas; tenth, from "decisively resolving the Tathāgata..." onward, the virtue of illuminating dharmas in perfect interpenetration, within which first is the virtue of holding generally and turning the Dharma\[-wheel\], and second, from "accomplishing the Tathāgata..." onward, the virtue of wondrously exhausting the Buddha-realm. Second, from "those \[bodhisattvas\]" onward, the general conclusion can be known. Up to here, what is accomplished is concluded. > > In the third, explaining the giving rise to function due to virtues, there are three: first, general; second, separate; third, conclusion. In the first, "deeply entering" and so forth concludes the preceding; "within the body" and so forth is the locus where function arises; "the power of delighting in the Dharma" and so forth is the cause of function; "in thought-moment after thought-moment" and so forth generally raises the characteristics of function. In the separate \[explanation\], the distinctions among the ten matters can be known. In the conclusion, "the power of the Dharma" is the power of this attained dharmadhātu Dharma-gate. Up to here, the ninth major section, "Displaying the Dharma to Produce Benefit," is concluded. > — English (machine translation) (machine translation) - [Previous: 18.19](https://indike.org/pramana/in.bauddha.taisho.1733.18.19) - [Next: 18.21](https://indike.org/pramana/in.bauddha.taisho.1733.18.21) - [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.18.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.18.20](https://indike.org/pramana/in.bauddha.taisho.1733.18.20) · Pramāṇa