[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) › 18.58 # 華嚴經探玄記 18.58 華嚴經探玄記 18.58 - **Language:** Classical Chinese ### [18.58](https://indike.org/pramana/in.bauddha.taisho.1733.18.58) 第四「爾時善財見彼」下明正得法界。於中五：初見人、二設禮、三諮問、四讚問、五正說。初中，見在山頂者，表茲住位不退之際。靜思經行者，明修般舟三昧等故，亦是一行三昧故。又靜思修止，經行成觀。又是《賢護》等經，思惟諸佛現前三昧之相狀也。二禮中，右遶是極尊敬相。三諮問中二：先白已發心，顯有法器，令其易說。二問所未知，彰己渴法，令起悲速說。下文諸處皆同此釋。問中，雖前教十問下諸位內多存此二，依勘梵本，應云而未知菩薩於菩薩道應云何學、應云何行。此即先解後行，文處可解。我聞大師善能宣暢者，依梵本，應云我聞大師於諸菩薩善能教授、善能教誡。此即由教授成前解，由教誡成前行，傳譯存略故，總云宣暢。下諸文皆同此釋。四讚問中二，先總、後別。別中九句，同前所教。初二句正同，餘句不次。三入菩薩境，是前緣菩薩境也。四出生等，亦同。五廣心，是前增廣等。六具足等，是前具普賢行。七隨順等，是前滿足等。八於生死等，是前究竟等。九有為等，是前清淨及正念等，此竝以他心智稱根而歎。五「善男子」下正示法界。於中有二：先示義、後「我唯」下結名。前中二：先明所得法體、二「普照」下明其業用。前中，解脫力者，正法師云：此是發心住體，謂本解性，由大乘聞熏習故，轉凡夫依，令其得脫，故名解脫。依此所證，能證智名之為力。今釋：此是依定所發作用無礙稱為解脫，如不思議解脫等，於一塵處見多世界。今此亦爾，不離此處見十方佛依正差別，是此解脫之力用耳。言逮得慧眼者，然此解脫有能小處容致廣大，有於一處而見一切，今於二中偏取能見、不取能致，故云於彼逮得此也。此別簡定所得法體。二明用中二：先通：後別。通論此眼見一切世界等，非但見佛。普照等，釋慧眼也。境界無礙，釋方便也。除一切障，釋清淨也。二「一切佛化」下別辨見佛。先明能見之力，謂陀羅尼，此云總持，以念惠為性。然有多種，或法持、或佛等持，今簡法等持，故云佛也。然佛中亦有法身報化，今簡法報，但取化佛，故云一切佛化也。是故所見之佛種種形色等，竝是化身佛也。二正明所見佛中，先見佛身，初東方、後類九方。二「種種」下見佛作用。於中，先見佛隨機現種種依正、二見佛於眾決定說法。二「善男子」下結名分齊中，普門者，簡異別門故，謂別門中或見一方二方一佛二佛等，皆不稱十方，今不依彼故云普門。此門若開，普見十方塵數諸佛，如文所顯。光明者，顯所見分明故。此普門光明，是前普照也。觀察者，所見審細故，是前觀察也。正念者，見時不亂故，是上除障等也。上是能見，諸佛是所見，三昧是彼見所依定。創入住位光明念佛三昧廣見佛者，以佛是究竟所依本故。自分竟。依佛方成餘行故。 > Fourth, from 'At that time Sudhana saw him' downward, clarifies the direct attainment of the dharmadhātu. Within this there are five: first, seeing the person; second, performing bows; third, asking questions; fourth, praising in asking; fifth, the direct teaching. In the first, seeing him on the mountain peak represents the threshold of non-retrogression of this dwelling-stage. His quietly reflecting and walking back and forth clarifies that he is cultivating samādhis such as the pratyutpanna-samādhi, and also because it is the single-practice samādhi (ekavyūha-samādhi). Furthermore, quiet reflection is the cultivation of śamatha, and walking back and forth constitutes vipaśyanā. Moreover, it is the characteristic mode of contemplating the samādhi of the present buddhas, as in the Bhadrapāla Sūtra and so forth. In the second, bowing, circumambulating to the right is the mark of utmost respect. In the third, asking questions, there are two: first, stating that he has already generated the mind \[for bodhi\], showing that he is a vessel of the Dharma, so that it may be easily expounded to him. Second, asking about what he does not yet know, revealing his thirst for the Dharma, causing \[the master\] to arouse compassion and swiftly expound it. The various passages below are all explained in the same way as this. In the question, although following the previous instruction of ten questions, the subsequent stages mostly retain these two. Collated according to the Sanskrit text, it should say: 'and yet I do not know how a bodhisattva should study and how a bodhisattva should practice in the bodhisattva path.' This means understanding first and practicing afterwards; it can be understood from the context of the passage. 'I hear that the Great Master is well able to proclaim \[it\]': according to the Sanskrit text, it should say: 'I hear that the Great Master is well able to instruct and well able to admonish the bodhisattvas.' This means that through instruction, the former understanding is accomplished; through admonition, the former practice is accomplished. Because the translation preserved brevity, it simply says 'proclaim'. The subsequent passages are all explained in the same way as this. In the fourth, praising in asking, there are two: first, general; second, specific. In the specific, there are nine phrases, identical to what was previously instructed. The first two phrases are exactly the same, while the remaining phrases are not in the same sequence. The third, 'entering the realm of bodhisattvas', is the former 'taking the realm of bodhisattvas as condition'. The fourth, 'giving birth to', etc., is also identical. The fifth, 'broad mind', is the former 'increasing and broadening', etc. The sixth, 'complete with', etc., is the former 'endowed with the conduct of Samantabhadra'. The seventh, 'conforming to', etc., is the former 'fulfilling', etc. The eighth, 'in saṃsāra', etc., is the former 'ultimate', etc. The ninth, 'conditioned', etc., is the former 'purity' and 'correct mindfulness', etc. These all praise by matching the faculties through the knowledge of others' minds. In the fifth, from 'Good son' downward, directly indicates the dharmadhātu. Within this there are two: first, indicating the meaning; afterwards, from 'I only' downward, concluding with the name. In the former, there are two: first, clarifying the essence of the Dharma attained; second, from 'universally illuminating' downward, clarifying its karmic functions. In the former, as for 'the power of liberation', Dharma Master Zheng says: 'This is the essence of the dwelling of arousing the mind; it refers to the original nature of liberation: because of hearing and perfuming by the Mahāyāna, the ordinary person's basis is transformed and caused to attain liberation, and hence it is called liberation. In reliance upon what is thus realized, the wisdom able to realize it is named "power".' Now I explain: this is the unobstructed functioning aroused in reliance on samādhi being called 'liberation', like the inconceivable liberation and so on, seeing multiple worlds in a single speck of dust. Now this is also like that: without departing from this place, seeing the distinct conditioned and unconditioned states of the buddhas of the ten directions is simply the powerful functioning of this liberation. As for 'attaining the eye of wisdom': however, this liberation has the capacity to accommodate the vast within a small place, and has the capacity to see all within a single place. Now between these two, it specifically takes 'able to see' and does not take 'able to accommodate', and hence it says 'attaining this with respect to that'. This specifically differentiates and determines the essence of the Dharma attained. In the second, clarifying the functions, there are two: first, general; second, specific. Speaking generally, this eye sees all worlds and so forth, not merely seeing the buddhas. 'Universally illuminating', etc., explains the eye of wisdom. 'Unobstructed sphere of cognition' explains upāya. 'Eliminating all obstacles' explains purity. Second, from 'all buddha-transformations' downward, specifically distinguishes seeing the buddhas. First, clarifying the power able to see, which refers to dhāraṇī, translated here as 'total retention', having mindfulness and wisdom as its nature. However, there are multiple kinds: either retention of phenomena, or retention of buddhas and so on. Now, eliminating retention of phenomena and so on, it therefore says 'buddhas'. Yet among buddhas there are also the dharmakāya, saṃbhogakāya, and nirmāṇakāya; now, eliminating the dharmakāya and saṃbhogakāya, it takes only the nirmāṇakāya buddhas, and hence it says 'all buddha-transformations'. Therefore, the various forms and colors of the buddhas seen are all nirmāṇakāya buddhas. Second, directly clarifying the buddhas seen: first, seeing the bodies of the buddhas, initially in the eastern direction, and afterwards by analogy in the other nine directions. Second, from 'various' downward, seeing the functions of the buddhas. Within this, first seeing the buddhas manifesting various primary and secondary states according to capacities; second, seeing the buddhas decisively expounding the Dharma among assemblies. In the second, from 'Good son' downward, concluding the scope of the name: 'universal door' differentiates it from particular doors, meaning that within particular doors one might see one or two directions, one or two buddhas, etc., none of which match the ten directions; now, not relying on those, it is called the 'universal door'. If this door is opened, one universally sees dust-mote-numbered buddhas of the ten directions, as the text reveals. 'Radiance' reveals the distinct clarity of what is seen. This 'radiance of the universal door' is the previous 'universally illuminating'. 'Observing': what is seen is careful and subtle, which is the previous 'observing'. 'Correct mindfulness': at the time of seeing, one is not disordered, which is the above 'eliminating obstacles', etc. The above is what is able to see; the buddhas are what is seen; the samādhi is the concentration upon which that seeing relies. Initially entering the dwelling-stage, the radiance of the mindfulness-of-the-buddha samādhi extensively sees the buddhas because the Buddha is the ultimate fundamental reliance. One's own portion is concluded, for only in reliance upon the Buddha can the remaining practices be accomplished. > — English (machine translation) (machine translation) - [Previous: 18.57](https://indike.org/pramana/in.bauddha.taisho.1733.18.57) - [Next: 18.59](https://indike.org/pramana/in.bauddha.taisho.1733.18.59) - [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.18.58) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.18.58](https://indike.org/pramana/in.bauddha.taisho.1733.18.58) · Pramāṇa