[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) › 20.53 # 華嚴經探玄記 20.53 華嚴經探玄記 20.53 - **Language:** Classical Chinese ### [20.53](https://indike.org/pramana/in.bauddha.taisho.1733.20.53) 三「作是念時」下明正證法界，以表智照無二平等義故。無見敬、申請等也。於中，初申手摩頂，言過一百一十由旬者，徹過如前差別之位，至此平等普門之所。摩善財頂者，示以普法灌其頂也。二「而作是言」下明語示教悔，於中二：先舉所作行闕、後顯不能入理，則顯善財無此失故能得斯法。前中十句：一無信根者，以闕行本故；二心沒憂海者，行心不發故；三功行不具者，不修加行故；四已起精進竝退失故；五不期多行故；六於一住著故；七不善發起菩薩行願者，此中二句，一不發願、二不起行；九善友不護；十如來不念。二「是等」下明不能入理，有十二句：初四舉所知理法、二「若周遍」下顯不能知分齊。三「是文殊」下明所成益，於中二：初讚慰令喜；二「令得」下明得法，於中，初令得廣多差別法，有七句可知；二「復令得入」下令得普賢廣大法。四「既置」下明攝用歸本。以普賢道場是文殊自所住處，還安善財置於此處，同己所得。所作既畢，是以不現也。五「於是善財」下明成德究竟。於中，初廣見勝友，皆能順教明其行緣。行緣既多，明成德非少。「增長」下顯所成德，有十句：一成悲智德、二寂用德、三深廣德、四正懃德、五證教德、六行願德、七照境德、八破障德、九成位德、十修普德也。智照無二相知識竟（又亦上來總是文殊當般若門竟，自下普賢當法界門故也）。 > Third, from "When he had this thought" downward explains directly realizing the dharmadhātu, in order to express the meaning of the equality of wisdom-illumination without duality. There is no seeing \[him\], paying respect, supplicating, or the like. Within this, first, \[Mañjuśrī\] extends his hand and rubs his head: saying that it traversed one hundred and ten yojanas means that he completely traversed the preceding diverse stages and arrived at this locus of the equal universal gate. Rubbing Sudhana's head indicates anointing his crown with the universal Dharma. Second, from "and made this statement" downward explains instructing and admonishing him with words. Within this there are two \[parts\]: first, he adduces deficiencies in practices performed; second, he reveals the inability to enter the principle, which thereby shows that Sudhana is free of such faults and therefore able to attain this Dharma. In the former \[part\], there are ten clauses: 1. lacking the root of faith, because of lacking the root of practice; 2. the mind sinking into the ocean of sorrow, because the practicing mind is not generated; 3. merits and practices not complete, because of not cultivating preparatory application; 4. already-arisen vigor having fully retrogressed and been lost; 5. not anticipating manifold practices; 6. being attached and abiding in a single one; 7. not properly giving rise to the bodhisattva's practices and vows—within this there are two clauses: first, not generating vows; second, not initiating practices; 9. not being protected by good friends; 10. not being remembered by the tathāgatas. Second, from "such persons" downward explains the inability to enter the principle; there are twelve clauses: the first four adduce the principle and Dharma to be known; second, from "if universally" downward reveals the inability to know their limits. Third, from "this Mañjuśrī" downward explains the benefits accomplished. Within this there are two \[parts\]: first, he praises and comforts him to make him joyful; second, from "caused him to attain" downward explains the attainment of the Dharma. Within this, first, he causes him to attain vast and manifold diverse dharmas—there are seven clauses, which can be known; second, from "further caused him to enter" downward, he causes him to attain the vast and great Dharma of Samantabhadra. Fourth, from "Having placed him" downward explains gathering function back to the source. Because the bodhimanda of Samantabhadra is Mañjuśrī's own dwelling place, he further sets Sudhana down in this place, making him equal to what he himself has attained. Since his task is already completed, he therefore disappears. Fifth, from "Thereupon, Sudhana" downward explains the culmination of accomplished virtues. Within this, first, he widely sees superior friends, all of whom are able to accord with the teaching and clarify the conditions of their practices. Since the conditions of practice are numerous, this clarifies that the virtues accomplished are by no means few. From "increasing" downward reveals the virtues accomplished; there are ten clauses: 1. accomplishing the virtue of compassion and wisdom; 2. the virtue of quiescence and function; 3. the virtue of depth and breadth; 4. the virtue of right exertion; 5. the virtue of realization and teaching; 6. the virtue of practice and vows; 7. the virtue of illuminating the object; 8. the virtue of shattering hindrances; 9. the virtue of accomplishing the stages; 10. the virtue of cultivating the universal. The good friend of the sign of wisdom-illumination without duality is concluded (furthermore, all of the above up to here was Mañjuśrī corresponding to the gateway of prajñā, which is concluded; from here on, Samantabhadra corresponds to the gateway of the dharmadhātu). > — English (machine translation) (machine translation) - [Previous: 20.52](https://indike.org/pramana/in.bauddha.taisho.1733.20.52) - [Next: 20.54](https://indike.org/pramana/in.bauddha.taisho.1733.20.54) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1733.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.20.53) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.20.53](https://indike.org/pramana/in.bauddha.taisho.1733.20.53) · Pramāṇa