[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) › 2.55 # 華嚴經探玄記 2.55 華嚴經探玄記 2.55 - **Language:** Classical Chinese ### [2.55](https://indike.org/pramana/in.bauddha.taisho.1733.2.55) 第十四南方天王，從所領為名，餘如上辨。有十：初者以忍智力除慢滅諍。二自他行海，名一切行。慈門起此，故云現前。又行能得果，亦名現前。三邪執五趣從自性等生。今專明諸趣自心變起，故云正也。又調諸眾生正其意趣故名也。頌中順此。四善惡平等。平等者，是無記也。以此三性即如，故云清淨。又善是涅槃淨法，惡是生死染法，由二俱無性，融攝無礙，故云平等；然具性德，故云清淨。又由善惡二法竝堪作法輪，故云平等；法輪利物，故云清淨。頌中順此。五除癡見正名無畏，令永離苦名安穩，得佛淨智名莊嚴。六愛潤生死深廣如海，愛心猛盛如火熾然，如燒天祠等。佛以身智照令永盡，故云除滅。娑羅，是涅槃滅愛處也。七佛身普應一切諸趣，依身出電光名照明，音雷雨法名雲也。八普者，光體遍周。照者，光用除惑。九拔苦與樂通名大慈，遇違不改名不退轉，慈門攝德多故名藏。積劫修此，令現名起。十現身遍十方名起，在一切趣而無去來名所作。又於彼攝生亦名所作。頌中十偈，各頌一法門。初中，初三句頌能滅鬪諍、下句明益相。二，初半頌一切行，上句自行、下句利他；後半頌現前，上句慈能現行、下句行能現果。三，正其意趣故令歡喜。四，初半頌善惡法，謂佛力現惡故難思議；次句頌平等；下句頌清淨。五中，初半頌眾生無畏；次句頌安穩；下句頌莊嚴，謂淨智也。六，初句頌愛海、次句頌除滅、下半辨益相。寶樹是天名也。七，初句應一切趣、次句方便化物名照明、次句頌雲、下結人得法。八，初句頌普、次句頌照、下半頌所顯現。九，初句頌起大慈。前慈此悲，文綺互耳。次二句頌不退轉。與樂滅苦事不虛，故名不退也。下句頌藏，謂出生淨德如華開敷。十，初半頌起一切趣無去來亦是所作、次句亦是所作、下句結。無量門是天王。即是入佛海故，名佛能見也。 > Regarding the fourteenth, the Heavenly Kings of the South, they are named after their jurisdiction, and the rest is distinguished as above. There are ten \[teaching-gates\]: > First: eradicating arrogance and extinguishing disputes through the power of patience and wisdom. > Second: the ocean of one's own and others' practices is called 'all practices.' Arising from the gate of benevolence, it is called 'becoming manifest.' Furthermore, practices being able to attain the fruit is also called 'becoming manifest.' > Third: the erroneous grasping that the five destinies (gatis) arise from a primordial nature (svabhāva) and so forth. Here it is specifically clarified that the destinies are transformed and manifested by one's own mind, hence called 'right.' Furthermore, adjusting sentient beings to rectify their intentions and inclinations, hence so named. The verse accords with this. > Fourth: the equality of good and evil. 'Equality' is the indeterminate (avyākṛta). Because these three natures are identical to thusness, it is called 'pure.' Furthermore, good is the pure Dharma of nirvāṇa, while evil is the defiled Dharma of saṃsāra; because both are devoid of intrinsic nature, blending and subsuming without obstruction, it is called 'equality'; yet being endowed with nature-virtue, it is called 'pure.' Furthermore, because both good and evil are equally fit to serve as the dharmacakra, it is called 'equality'; the dharmacakra benefiting beings, it is called 'pure.' The verse accords with this. > Fifth: eradicating delusion and seeing the right is called 'fearlessness'; causing eternal separation from suffering is called 'peace and security'; attaining the Buddha's pure wisdom is called 'adornment.' > Sixth: craving moistens saṃsāra, deep and vast like an ocean; the mind of craving blazes fiercely like a roaring fire, like the burning of a heavenly shrine and so forth. The Buddha, illuminating with his body and wisdom, causes it to be extinguished forever, hence called 'eradicating.' Sāla is the place of nirvāṇa where craving is extinguished. > Seventh: the Buddha's body universally responds to all destinies; the lightning light emitted based on the body is called 'illumination'; the thunderous voice raining the Dharma is called 'cloud.' > Eighth: 'universal' means the essence of the light is all-pervading. 'Illuminating' means the function of the light eradicates delusion. > Ninth: pulling out suffering and bestowing joy is collectively called 'great benevolence' (mahā-maitrī); encountering adversity without changing is called 'irreversible'; the gate of benevolence subsuming many virtues is called 'treasury.' Cultivating this across accumulated kalpas, causing it to manifest, is called 'arising.' > Tenth: manifesting bodies throughout the ten directions is called 'arising'; being present in all destinies without coming or going is called 'actions.' Furthermore, gathering sentient beings therein is also called 'actions.' > > The verse section has ten gāthās, each versifying one teaching-gate. > In the first: the first three lines versify being able to extinguish contention; the bottom line clarifies the aspects of benefit. > In the second: the first half versifies all practices—the upper line being one's own practice, the lower line benefiting others; the latter half versifies becoming manifest—the upper line being benevolence capable of manifesting practice, the lower line being practice capable of manifesting the fruit. > In the third: rectifying their intentions and inclinations, thus causing joy. > In the fourth: the first half versifies good and evil dharmas, meaning that the Buddha's power manifesting evil makes it difficult to conceive; the next line versifies equality; the bottom line versifies purity. > In the fifth: the first half versifies sentient beings' fearlessness; the next line versifies peace and security; the bottom line versifies adornment, which is pure wisdom. > In the sixth: the first line versifies the ocean of craving; the next line versifies eradicating; the latter half distinguishes the aspects of benefit. 'Jeweled tree' is the name of the deva. > In the seventh: the first line responds to all destinies; the next line, skillfully converting beings, is called 'illumination'; the next line versifies the cloud; the bottom concludes with the person attaining the Dharma. > In the eighth: the first line versifies universal; the next line versifies illuminating; the latter half versifies that which is revealed. > In the ninth: the first line versifies giving rise to great benevolence. Previously it was benevolence, here compassion; the phrasing is interwoven. The next two lines versify irreversibility. Bestowing joy and eliminating suffering are not in vain, hence called 'irreversible.' The bottom line versifies treasury, meaning the production of pure virtues like blossoms opening. > In the tenth: the first half versifies arising in all destinies without coming or going, which is also 'action'; the next line is also 'action'; the bottom line concludes. 'Measureless gates' is the heavenly king. This means entering the Buddha's ocean, hence called 'the Buddha is able to see.' > — English (machine translation) (machine translation) - [Previous: 2.54](https://indike.org/pramana/in.bauddha.taisho.1733.2.54) - [Next: 2.56](https://indike.org/pramana/in.bauddha.taisho.1733.2.56) - [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.2.55) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.2.55](https://indike.org/pramana/in.bauddha.taisho.1733.2.55) · Pramāṇa