[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) › 18.21 # 華嚴經探玄記 18.21 華嚴經探玄記 18.21 - **Language:** Classical Chinese ### [18.21](https://indike.org/pramana/in.bauddha.taisho.1733.18.21) 自下第十文殊述德分。於中二：先述讚、後顯德。前中二：先序意可知。後正頌有十三半頌，分二：初五歎祇洹中所顯示法、於中初二歎祇洹中器世間自在用、次二歎菩薩眾生世間自在用、次一智正覺世間自在用。二餘頌歎諸菩薩等得法業用，於中初一頌前境界等中所出妙用之內，初句歎三世佛功德；次一頌歎前第二句說眾生淨業果報等；次一超頌出佛化身雲等；次一頌於一切佛剎讚佛功德；次一超頌末後轉法等，即方便度生是也；次一却頌願行莊嚴等；次一頌三世佛嚴道場雲等；末後一頌半頌所歎普賢行等。此等並是祇洹林中當時所現之事，今文殊頌中述讚辨矣。第二顯德益中有三：初明所得行體、二「一一毛孔」下明所得行相、三「隨其所應」下明行勝用。初，中由佛三昧照故得此大悲，為利他行體。毛孔光所出尊重身雲，明大悲之相。就第三勝用中二：初總辨大用以滿法界。二「現不可說」下別顯悲用，於中有五門：一以欣厭二門化；二「或於一切世」下以十度門化，於中三：初明現處；二「為一切眾生」下正明所現十度，於中初六可知，七從「善知時會」下明方便度，八「悉能供養諸佛菩薩」此一句是願度，九「降伏」下是力度，十「知一切」下是智度；三「以如是」下結法成化。三「或現天宮」下明以三輪門化，於中四：初明化處；二「大悲智」下明化心；三「或以名號」下明化行，於中光明等是身業神通輪，餘二可知；四「現處處」下明化實，謂此菩薩雖遍法界化用攝生，而本不離此佛眾處閣內座上，此顯不動而普遍繁興而恒寂靜也。四「或放化身」下以三世間身化，於中初以智正覺身化，無二者，為無為無二也。又一身即一切，故無二也。二「或現聲聞」下明以眾生世間身化。三「或現一切城邑等像」是器世間身，隨其所應結成化用。五「或現種種」下以三業門化，於中初明身語化、次「種種巧術」下明意化、後「悉現」下結成化處。上來從會初至此十段不同，總明本會竟。 > From here below is the tenth section, recounting the virtues by Mañjuśrī. In this there are two parts: first, recounting in praise; second, revealing virtues. In the former there are two: first, the preface of intention, which can be known; second, the verse proper, consisting of thirteen and a half stanzas, divided into two: the first five praise the Dharma displayed within the Jetavana. Among these, the first two praise the mastery and functioning of the vessel world within the Jetavana; the next two praise the mastery and functioning of the sentient-being world of the bodhisattvas; the next one \[praises\] the mastery and functioning of the enlightened-wisdom world. Second, the remaining stanzas praise the karmic functions of having attained the Dharma by the bodhisattvas and others. Within this, the first stanza praises what emerges from within the marvelous functions of the previous spheres of experience, etc., and its first line praises the merits of the Buddhas of the three times; the next stanza praises the previous second line on the results and retributions of sentient beings' pure karma, etc.; the next stanza leaps ahead to praise the emergence of the clouds of the Buddha's nirmāṇakāyas, etc.; the next stanza praises the Buddha's merits across all Buddha-kṣetras; the next stanza leaps ahead to praise the turning of the Dharma at the very end, which is the liberation of sentient beings through upāya; the next stanza reverts back to praise the adornment of vows and practices, etc.; the next stanza praises the clouds of the bodhimaṇḍas adorned by the Buddhas of the three times, etc.; the final stanza and a half praises the practices of Samantabhadra, etc., which were praised. All these were matters displayed at that time in the Jetavana grove; they are now recounted and praised in Mañjuśrī's verses. Second, in revealing the benefit of the virtues there are three parts: first, explaining the substance of the attained practices; second, from 'each pore' onward, explaining the aspects of the attained practices; third, from 'according to what is appropriate' onward, explaining the supreme functions of the practices. First, due to being illuminated by the Buddha's samādhi, this great compassion is attained as the substance of practices for the benefit of others. The clouds of venerated bodies emitted from the light of the pores explain the aspects of great compassion. In the third \[part\], the supreme functions, there are two: first, an overall analysis of the great functioning so as to fill the dharmadhātu; second, from 'manifesting inexpressible' onward, a distinct revelation of the functions of compassion, in which there are five gates: 1. transforming through the two gates of joy and revulsion; 2. from 'or in all worlds' onward, transforming through the gate of the ten pāramitās, in which there are three: first, explaining the places of manifestation; second, from 'for the sake of all sentient beings' onward, explicitly explaining the ten pāramitās manifested—here the first six can be known, the seventh from 'well knowing the assemblies according to time' onward explains the upāya-pāramitā, the eighth 'able to make offerings to all Buddhas and bodhisattvas' is the praṇidhāna-pāramitā, the ninth from 'subduing' onward is the bala-pāramitā, and the tenth from 'knowing all' onward is the jñāna-pāramitā; third, from 'with such' onward, concluding the teachings to accomplish transformation; 3. from 'or manifesting in heavenly palaces' onward, explaining transformation through the gate of the three wheels, in which there are four: first, explaining the places of transformation; second, from 'great compassion and wisdom' onward, explaining the mind of transformation; third, from 'or through names' onward, explaining the practices of transformation, where the light and so forth are the miraculous wheel of bodily karma, and the remaining two can be known; fourth, from 'manifesting everywhere' onward, explaining the actuality of transformation, meaning that although this bodhisattva pervades the dharmadhātu with transformative functions to gather in sentient beings, \[the bodhisattva\] fundamentally never departs from this assembly of the Buddha, on the seat within the storied pavilion, revealing that while unmoved they are all-pervading, and while prolifically active they are ever quiescent; 4. from 'or emitting nirmāṇakāyas' onward, transforming through the bodies of the three worlds, wherein first is transformation through the body of enlightened wisdom—'non-dual' means the conditioned and unconditioned are non-dual, and furthermore, one body is identical to all, hence non-dual; second, from 'or manifesting as a śrāvaka' onward, explains transformation through the body of the sentient-being world; third, 'or manifesting images of all cities, etc.' is the body of the vessel world, concluding the transformative functions according to what is appropriate; 5. from 'or manifesting various' onward, transforming through the gate of the three karmas, wherein first is explained bodily and vocal transformation, next from 'various skillful arts' onward is explained mental transformation, and finally from 'manifesting all' onward concludes the places of transformation. From the beginning of the assembly up to this point, ten distinct passages have collectively completed the explanation of the fundamental assembly. > — English (machine translation) (machine translation) - [Previous: 18.20](https://indike.org/pramana/in.bauddha.taisho.1733.18.20) - [Next: 18.22](https://indike.org/pramana/in.bauddha.taisho.1733.18.22) - [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.18.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.18.21](https://indike.org/pramana/in.bauddha.taisho.1733.18.21) · Pramāṇa