[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) › 2.43 # 華嚴經探玄記 2.43 華嚴經探玄記 2.43 - **Language:** Classical Chinese ### [2.43](https://indike.org/pramana/in.bauddha.taisho.1733.2.43) 二第四禪果實天，有八：一觀物根興法雲注法雨，以逗前根也。二妙色者，現身故。方便者，說法故。此二是能應也。念者，念持法故。觀者，觀色身故。此是所應機也。由此念，滅癡成淨。三見如因陀羅網土，由緣起無性故。四入緣起陀羅尼，一門中即攝圓融法界，故云普門也。五不轉愛者，自留惑故。轉他眾生受生之愛，令永滅也。又令他滅惑，不於三界處生。六一切世間境者，器及眾生也。佛入中說法而恒住寂，故云不思議也。七會二空、顯二諦。眾生及法者，舉人法也。出要者，會真空也。八令機證真源入果海故也。頌中有十九偈，有二：初十七頌前法門、後二舉因總歎。前中，初二偈：頌初法門中，初偈歎佛德深，頌上能觀；後偈頌上法雲，開潤根欲。二中亦二偈：初偈頌妙色方便，後偈頌念觀。三亦二偈：初偈巧現真理，後依理現事，因陀羅網通理事故。四亦二偈：初頌普門現法界身，後顯法界法。五有三偈：初偈斷德攝生轉滅惑業苦也、次偈轉顯福智等也，然各通因陀羅；後偈結法屬人，方便即是不轉愛也。前長行中但有初偈中事應知。六二偈：初頌上入一切世間境界，後偈中三句頌不思議，下句結法屬人。七二偈：初偈頌上眾生出要，令知無我以顯俗諦；後偈頌一切法出要，令知無我以顯真諦。八二偈：頌上受化者入佛境界法門，初一以果就機，後一攝機入果；後二偈中，初一舉因成德，後一對機顯用。又釋：此偈逆次頌前法門，初二頌末後、次二頌第七、次二超頌第二、次二超頌第四、次三頌第三、次二却頌第六、次二却頌第五、後四頌第一，竝可知。以是任放辯才，說不待次故也。 > Second, the Vṛhaphala devas of the fourth dhyāna have eight \[attainments\]: 1. Contemplating the faculties of beings, raising the Dharma-cloud and showering the Dharma-rain, in order to accord with the faculties mentioned above. 2. "Wondrous form" is because of manifesting the body. "Upāya" is because of teaching the Dharma. These two are the capacity to respond. "Mindfulness" is because of mindfully holding the Dharma. "Contemplation" is because of contemplating the form-body. These are the capacities responded to. Through this mindfulness, delusion is extinguished and purity is achieved. 3. Seeing lands like Indra's net, because dependent origination lacks intrinsic nature. 4. Entering the dhāraṇī of dependent origination; within a single gate the perfectly interpenetrating dharmadhātu is subsumed, hence called "universal gate." 5. "Non-turning craving" is keeping delusion for oneself, while transforming other sentient beings' craving for rebirth to extinguish it forever; furthermore, it causes others to extinguish delusions and not be born in the realms of the three worlds. 6. "The realm of all mundane worlds" means the vessel world and sentient beings. The Buddha enters therein to teach the Dharma while constantly remaining in quiescence, hence it is called "inconceivable." 7. Bringing together the two kinds of emptiness and revealing the two truths. "Sentient beings and dharmas" adduces persons and dharmas. "Path of deliverance" brings together true emptiness. 8. Causing capacities to realize the true source and enter the ocean of the fruit. In the verses, there are nineteen verses, divided into two parts: first, seventeen verses praise the preceding Dharma-gates; second, two verses cite the cause to offer general praise. Within the former, the first two verses praise the first Dharma-gate: the first verse praises the depth of the Buddha's virtues, reiterating the capacity to contemplate; the second verse reiterates the Dharma-cloud, opening and nourishing faculties and desires. In the second, there are also two verses: the first verse praises wondrous form and upāya; the second verse praises mindfulness and contemplation. In the third, there are also two verses: the first verse skillfully manifests true principle; the second manifests phenomena based on principle, as Indra's net connects both principle and phenomena. In the fourth, there are also two verses: the first praises manifesting the dharmadhātu-body through the universal gate; the second reveals the Dharma of the dharmadhātu. In the fifth, there are three verses: the first verse is the virtue of cessation gathering sentient beings and transforming to extinguish delusion, karma, and suffering; the next verse transforms to reveal merit, wisdom, and so on, both connecting to Indra; the last verse links the Dharma to the person, where upāya is precisely non-turning craving. One should know that the preceding prose only contains the matter of the first verse. In the sixth, there are two verses: the first reiterates entering the realm of all mundane worlds above; within the second verse, three lines praise the inconceivable, and the last line links the Dharma to the person. In the seventh, there are two verses: the first verse reiterates the deliverance of sentient beings above, causing them to know selflessness in order to reveal conventional truth; the second verse reiterates the deliverance of all dharmas, causing them to know selflessness in order to reveal ultimate truth. In the eighth, there are two verses: reiterating the Dharma-gate of those being transformed entering the Buddha's realm; the first brings the fruit to capacities, and the second subsumes capacities into the fruit. Within the last two verses: the first cites the cause that completes virtue, and the second reveals the function in response to capacities. Another explanation: these verses reiterate the preceding Dharma-gates in reverse order: the first two reiterate the last; the next two reiterate the seventh; the next two leap to reiterate the second; the next two leap to reiterate the fourth; the next three reiterate the third; the next two go back to reiterate the sixth; the next two go back to reiterate the fifth; and the last four reiterate the first—all can be understood accordingly. This is because, unfettering their eloquence, their exposition does not depend on sequence. > — English (machine translation) (machine translation) - [Previous: 2.42](https://indike.org/pramana/in.bauddha.taisho.1733.2.42) - [Next: 2.44](https://indike.org/pramana/in.bauddha.taisho.1733.2.44) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1733.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.2.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.2.43](https://indike.org/pramana/in.bauddha.taisho.1733.2.43) · Pramāṇa