[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) › 2.52 # 華嚴經探玄記 2.52 華嚴經探玄記 2.52 - **Language:** Classical Chinese ### [2.52](https://indike.org/pramana/in.bauddha.taisho.1733.2.52) 第十一日天子有十：初慧日舒光照眾生海，性窮三際，以未來難知，故偏舉耳。稱本緣起，安固攝德，故云正住莊嚴。又佛慧光照機，令眾生盡未來際正住修行莊嚴故也。二照色，即同薩婆若海。又以智海照現諸色。又照眾生色而知其心。又照見心孔中水色，亦知心念，令其開悟發生大智故云也。頌中順此。三佛為增上緣，發起眾生捨劣從勝離染功德，故云轉勝。又佛身出世，名起眾生，以佛是大身眾生故。說法益生，名轉勝淨德。四苦行是因。度有二義：一是到義，到此因門苦行際故。二是過義，超因得果故。五無礙是智體，普照是智用。又照一法即現一切故云無礙，無礙即照名普照。又無盡辯才名無礙，演法周備名普照。頌中順此。六佛光照機，令發道意故云也。七由佛光照，令眾生增長善根，名積集等。又由佛多劫積德，故得光照世間，是故能照。八性海具德，可貴名寶，應機印現依正教義故云也。九巧除癡𪾼名開淨眼，令見真理名觀法界藏。法界藏者，如《佛性論》云五藏等（云云）。十多根所感五乘，終竟歸於一揆，以諸乘皆淨故名淨乘。又亦分一為五，更無餘雜，故亦云淨。頌有十：一初內初句頌盡未來際。次句頌照十方眾生眾生世間即器故。二文互舉；次句頌正住，以機緣契合故；下句頌莊嚴。二中，初半頌照諸色、下半頌無上智海。三中，初半頌起眾生、下半頌轉勝清淨功德。又亦可所起眾生，此中略無頌。四中，初半頌苦行，謂難行故。是難行有四種：一時難，如經「無數劫故」；二處難，如經「諸有中故」；三所行難，如經「難行苦行故」；四所向難，如經「為眾生故。」下半頌樂度，謂果也。五中，初句頌無障礙，餘三頌普照。六中，初半頌淨日光照、下半頌所照眾生身并益相。七中、初句頌所照世間、下並頌能照之光及積集功德。八中，初句頌眾寶海；下並頌現種種色境界。謂性海印機，法爾顯現依正教義，故云法如是。九中，初半頌一切趣開淨眼、下半頌觀法界藏。十有二偈，初偈頌諸眾生乘，謂五乘方便也；下偈頌淨，謂會末歸本等。又初同教、後別教，無二故淨也。 > Eleventh, the sons of the Sun Deva have ten \[liberation doors\]. > First: the sun of wisdom radiates light illuminating the ocean of sentient beings, its nature exhausting the three periods of time; because the future is difficult to know, it is singled out. Matching the original dependent origination, securely gathering merits, hence it says "properly abiding in adornments." Furthermore, the Buddha's light of wisdom illuminates capacities, causing sentient beings to properly abide in cultivating adornments to the exhaustion of future limits. > Second: illuminating forms is identical to the ocean of sarvajña (all-knowledge). Furthermore, with the ocean of wisdom it illuminates and manifests all forms. Furthermore, it illuminates the forms of sentient beings and knows their minds. Again, it illuminates and sees the form of water in the pores of the heart, and also knows mental thoughts, causing them to awaken and give rise to great wisdom; hence it is said. The verse accords with this. > Third: the Buddha acts as the predominant condition (adhipati-pratyaya), inspiring sentient beings to abandon the inferior and follow the superior, leaving behind tainted merits; hence it says "increasingly superior." Furthermore, the Buddha's body appearing in the world is termed "raising sentient beings," because the Buddha is a sentient being of the Great Body. Preaching the Dharma to benefit beings is termed "increasingly superior pure merits." > Fourth: ascetic practice is the cause. "Crossing over" has two meanings: 1. the meaning of arriving, reaching the limits of ascetic practices in this causal portal; 2. the meaning of passing beyond, transcending the cause and attaining the fruition. > Fifth: non-obstruction is the essence of wisdom; universal illumination is the function of wisdom. Furthermore, illuminating one dharma immediately manifests all; hence it is called "unobstructed." Being unobstructed is itself illuminating, termed "universal illumination." Furthermore, inexhaustible eloquence is called unobstructed; expounding the Dharma fully is called universal illumination. The verse accords with this. > Sixth: the Buddha's light illuminates capacities, inspiring them to give rise to the intention for the path; hence it is said. > Seventh: through the Buddha's light illuminating, causing sentient beings to increase good roots is termed "accumulating" and so forth. Furthermore, because the Buddha accumulated merits over many kalpas, he is able to illuminate the world with light; therefore he can illuminate. > Eighth: the nature-ocean is complete with virtues, and what is precious is termed "jewel"; responding to capacities it imprints and manifests the dependent and primary, the teachings and meanings; hence it is said. > Ninth: skillfully dispelling the cataract of ignorance is termed "opening the pure eye"; causing them to see the true principle is termed "contemplating the storehouse of the dharmadhātu." As for "the storehouse of the dharmadhātu," it refers to the five storehouses and so forth in the Fo xing lun (Treatise on Buddha-nature) (and so forth). > Tenth: the five vehicles induced by many capacities ultimately return to a single path; because all vehicles are pure, they are called the "pure vehicle." Furthermore, dividing the one into five with no other mixture is also called "pure." > The verses are ten: > For the first: the first line praises exhausting the limits of the future. The next line praises illuminating sentient beings of the ten directions, where sentient beings and the world are identical to the receptacle \[world\]. Both texts refer to one another. The next line praises properly abiding, because capacities and conditions correspond. The final line praises adornments. > In the second: the first half-verse praises illuminating all forms; the latter half-verse praises the ocean of supreme wisdom. > In the third: the first half-verse praises raising sentient beings; the latter half-verse praises increasingly superior pure merits. Alternatively, the sentient beings who are raised are omitted from the verse here. > In the fourth: the first half-verse praises ascetic practices, meaning what is difficult to practice. These difficult practices are of four kinds: 1. difficulty of time, as the sūtra says: "because of countless kalpas"; 2. difficulty of place, as the sūtra says: "because of being in all realms of existence"; 3. difficulty of what is practiced, as the sūtra says: "because of difficult ascetic practices"; 4. difficulty of the aim, as the sūtra says: "for the sake of sentient beings." The latter half-verse praises crossing over to joy, meaning the fruition. > In the fifth: the first line praises non-obstruction; the remaining three praise universal illumination. > In the sixth: the first half-verse praises the illumination of the pure sun's light; the latter half-verse praises the bodies of sentient beings who are illuminated and the marks of benefit. > In the seventh: the first line praises the world that is illuminated; below it entirely praises the light that can illuminate and the accumulation of merits. > In the eighth: the first line praises the ocean of numerous jewels; below it entirely praises the spheres manifesting various forms. That is, the nature-ocean imprints on capacities, dharmatā manifesting the dependent and primary, teachings and meanings; hence it says "the Dharma is like this." > In the ninth: the first half-verse praises opening the pure eye in all destinies; the latter half-verse praises contemplating the storehouse of the dharmadhātu. > For the tenth there are two gāthās: the first gāthā praises the vehicles of all sentient beings, meaning the expedient means of the five vehicles; the latter gāthā praises purity, meaning returning the branch to the root, and so on. Furthermore, the first is the shared teaching, and the latter is the distinct teaching; being non-dual, they are pure. > — English (machine translation) (machine translation) - [Previous: 2.51](https://indike.org/pramana/in.bauddha.taisho.1733.2.51) - [Next: 2.53](https://indike.org/pramana/in.bauddha.taisho.1733.2.53) - [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.2.52) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.2.52](https://indike.org/pramana/in.bauddha.taisho.1733.2.52) · Pramāṇa