[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) › 3.30 # 華嚴經探玄記 3.30 華嚴經探玄記 3.30 - **Language:** Classical Chinese ### [3.30](https://indike.org/pramana/in.bauddha.taisho.1733.3.30) 二釋文中有二：長行、偈頌。初中亦二：先眾集、二顯德。初中亦二：先集、後結。初中十方即為十段。一一方皆有七：一器海名、二剎名十二佛國土等，此二是所依法相，但通別為異。三佛名、四菩薩，此二是能入智，但滿分為異。五主伴俱來，明具德圓滿。六興供供佛順益義，謂因順果也。七依本方坐，明攝散歸靜。何故先辨東方？謂顯開明之始故、順彼方故。以西域方儀以東為上故，其堂殿皆面向東，如祇洹寺、菩提寺皆面向東，如來說法亦多分面向東，故面門光出正即向東。問：下文此華藏界無邊，云何此中有東等耶？答：以華藏界是邊無邊不二，故名無邊，如下說；無邊邊不二，故名有邊，如此說。是則不壞邊而恒無邊、不破無邊而恒邊。若謂無邊乖於邊、邊乖無邊，是情計所及法，非正緣起也，以此邊無邊是一事，故雙超情計也。其猶錦窠，白線徹編而不雜紫窠，紫等亦爾。又白窠有紫，由是綿故。若白中無紫，紫線不至兩編，即繡非綿也。白窠無紫，由是綿故。若白有紫現，則壞文非綿也。是故由白有紫得成，白無、紫無白亦爾。當知此中道理亦爾，思以准之。問：若爾，彼十方世界是華藏不？答：是不，謂由即是故不是，不是亦爾，准上思之。又何以故？由是華藏東等，故即不即也。問：此十世界外更有餘界不？答：無也。何以故？以華藏為主、彼十為伴，此主及伴圓融普遍一切塵道重重如帝網故。餘皆即此，如虛空故。又此中諸供竝是法門，隨相有十：一妙寶是可貴義；二須彌勝高義，雲是潤益義、含雨義、齗齶義；三日是除闇義，輪是具德義；四閣是重成義，如正智上起悲等；五華是淨義、開敷義；六香雲是戒等芬芳義；七座是攝益義；八蓋是蔭覆義；九幢是獨出義；十樹是建立義。餘竝准之。又約法亦有十例：一或以色法為雲，如寶妙色雲等。二以大聲為雲，如妙音及歎佛德等，此約事。三以無盡佛土為雲，如十種不思議佛剎雲等，此約依報。四以九世理性為雲，如三世佛法身光明雲等，此約體。五以佛八相等為雲，如十種佛變化雲等，此約用。六以無礙解脫法門為雲，如十種解脫蓋雲等，此約不思議解脫也。七以佛所證境為雲，如十種佛境界雲等，此約果。八以一切菩薩行為雲，如十種菩薩所行示現雲等，此約因。九以一切眾生欲樂為雲，如十種一切眾生樂不可盡示現雲等，此約法器。十以現佛大願為雲，如十種一切諸佛所願示現雲，此約赴機。此等一一皆以十門說者，為顯無盡故也。此上十義，皆一一中有一切法，緣起無礙，是故或人或法、或理或事、或境或行、或依或正、或因或果。此中一一供具皆云滿虛空者，明稱本性空集而不雜，如緣起性也。是故真理妙行可即事而成，雲華寶等事可即理而為法。此約別教，思之。第二結中，一結土、二主、三伴、四供、五座。第二現德用。次第座者，緣起無礙集而不雜也。於中二：先明德體無礙、後「念念」下妙用勝益。前中通用中，初句總有六重無礙，竝倍倍多前：一身光無礙、二光人無礙、三人法無礙、四塵剎無礙、五依正無礙、六化用無礙。如一念中於一世界化一佛剎塵數眾生，即此念中於一切世界亦如是化。一念既爾，餘一切念悉皆然也。如一剎中現此盡念三世諸佛，餘一切剎各別所現亦如是也。如一塵中有此一切現佛之剎，餘一切塵各別亦爾。如一菩薩法門遍此一切現剎塵道，餘一切菩薩法別遍亦爾。如一光出此一切遍塵菩薩，餘一切光別出亦爾。如一毛孔放此一切出菩薩光，餘一切毛別出亦爾。上來總辨一菩薩身中事，如一菩薩一切亦爾。如主，伴亦然。是則重重無盡，非心言能及，此是一乘法界法爾緣起實德，非變化也。此等竝是普賢位德。菩薩既爾，佛果德用非此能比，可准思通。二用益中三：初標所化眾、二「以夢」下明能化法、三「於一念」下辨化益。能化中十句，初九別辨、後一總結。九中，一夢自在者，即實即空故、一念現多法故；二淨故化故；三教義故；四顯勝神通令歸依故、怖令入法故、動相歸真故；五願力攝生故；六深音性離故、染音淨用故、顯淨音普收故；七圓音普降故，如法界頭口等；八體用驚機故；九建圓因故。三蒙益中有六故，釋有四重，以文含多勢故。一令離重苦、二堪成出世器、三令得二乘解脫果向十位。此大乘中二乘，非愚法也。又小乘中五停心觀前在邪定，依《成實》，𤏙頂已上悉名正定，永不退故。依《毘曇》，忍心已上方得不退。若依《地論》，見道已上方名正定，故彼云正位正定者，見道已上方是正位。言不定者，此二中間名不定也。四入大乘三賢位、五證十地、六成佛果，此約同教。又初三同前，四入初教、五入終教、六入頓教，此約病盡處說三。又初人天、次二小乘、四是漸教、五頓、六圓，此約果顯圓說四。又初人天、次三三乘、後二一乘，因果分二也。此上竝是一念中益，餘一切念准之。頌中十偈，初五總歎菩薩德、後五頌前法門。初中，前三明自分德，一自利、二化他、三得法；後二勝進，一外益、二內圓。後五中，一現法、二動剎、三身嚴、四入劫、五說法。此等竝是上毛孔中事，頌文巧略故也。 > Second, in the explanation of the text there are two parts: prose and verses. In the first part there are also two: first, the gathering of the assembly; second, revealing their virtues. In the first part there are also two: first, the gathering; and second, the conclusion. In the first part, the ten directions constitute ten sections. Each single direction has seven aspects: first, the name of the sea of receptacles; second, the name of the lands—the twelve Buddha lands, etc.—these two being the marks of the phenomena relied upon, differing only in being general versus specific; third, the name of the Buddha; fourth, the bodhisattvas—these two being the wisdom that can enter, differing only in being complete versus partial; fifth, the host and companions coming together, which clarifies the perfection of fully endowed virtues; sixth, producing offerings to worship the Buddha, which signifies conforming benefit, meaning the cause conforms to the fruit; seventh, taking seats according to their original directions, which clarifies gathering the dispersed back to stillness. Why is the eastern direction explained first? It reveals the beginning of awakening and illumination, and conforms to that direction. Because in the customs of the Western Regions, the east is considered supreme, their halls and palaces all face east; just as the Jetavana Monastery and the Bodhi Monastery both face east, and the Tathāgata's expounding of the Dharma also mostly faces east, so the light emitted from the portal of the face directly faces east. Question: The text below says that this Padmagarbha-lokadhātu is boundless; why then does it have east and other \[directions\] here? Answer: Because the Padmagarbha-lokadhātu is the non-duality of bounded and boundless, it is named boundless, as explained below; because the non-duality of boundless and bounded, it is named bounded, as explained here. Thus, without destroying the bounded it is ever boundless, and without breaking the boundless it is ever bounded. If one asserts that the boundless contradicts the bounded and the bounded contradicts the boundless, that is an object reached by conceptual calculation, not true conditioned arising; because this bounded and boundless are one single thing, they doubly transcend conceptual calculation. It is like a brocade pattern: the white threads run completely through the weave without becoming mixed with the purple patterns, and the purple, etc., are also like this. Furthermore, that the white pattern contains purple is because it is brocade. If there were no purple within the white, and the purple threads did not reach across both weaves, it would be embroidery, not brocade. That the white pattern lacks purple is also because it is brocade. If purple appeared in the white, it would ruin the design and not be brocade. Therefore, it is achieved through white containing purple; white lacking \[it\] and purple lacking white are likewise so. You should know that the principle here is also like this; reflect on it to extrapolate accordingly. Question: If so, are those worlds of the ten directions the Padmagarbha or not? Answer: They are and are not. That is to say, by virtue of being identical, they are not; being not \[identical\] is also like this—reflect on this by analogy with the above. Furthermore, why? Because they are the east, etc., of the Padmagarbha, they are identical and not identical. Question: Outside these ten worlds, are there any other worlds or not? Answer: None. Why? Because the Padmagarbha is the host and those ten are the companions; this host and companions are perfectly interpenetrating and universally pervade all the paths of paramāṇus, layer upon layer like Indra's net. All others are identical to this, like empty space. Furthermore, all the offerings herein are Dharma-doors, which according to their marks have ten \[aspects\]: first, wondrous jewels, which signify preciousness; second, Sumeru, which signifies surpassing height; clouds signify the meanings of moistening benefit, containing rain, and roof-like sheltering; third, the sun signifies dispelling darkness, and the disc signifies complete virtues; fourth, pavilions signify layered completion, like compassion arising upon right wisdom; fifth, flowers signify purity and blossoming; sixth, clouds of incense signify the fragrance of precepts, etc.; seventh, thrones signify embracing and benefiting; eighth, canopies signify covering and shading; ninth, banners signify towering solitary prominence; tenth, trees signify establishment. The rest may be inferred from these. Furthermore, in terms of Dharma there are also ten examples: first, taking material forms as clouds, such as clouds of wondrous jewel-colored forms, etc.; second, taking great sounds as clouds, such as wondrous sounds and praising the Buddha's virtues, etc.—this is in terms of phenomena; third, taking inexhaustible Buddha lands as clouds, such as the clouds of ten kinds of inconceivable Buddha lands, etc.—this is in terms of the dependent fruition; fourth, taking the nature and principle of the nine times as clouds, such as clouds of the light of the dharmakāya of the Buddhas of the three times, etc.—this is in terms of essence; fifth, taking the Buddha's eight phases, etc., as clouds, such as clouds of ten kinds of Buddha transformations, etc.—this is in terms of function; sixth, taking the unimpeded liberation Dharma-doors as clouds, such as clouds of ten kinds of liberation canopies, etc.—this is in terms of inconceivable liberation; seventh, taking the realm realized by the Buddha as clouds, such as clouds of ten kinds of Buddha realms, etc.—this is in terms of the fruit; eighth, taking all bodhisattva practices as clouds, such as clouds of manifestations of the practices of ten kinds of bodhisattvas, etc.—this is in terms of the cause; ninth, taking all sentient beings' desires and joys as clouds, such as clouds of inexhaustible manifestations of the pleasures of all sentient beings, etc.—this is in terms of Dharma receptacles; tenth, taking manifestations of the Buddha's great vows as clouds, such as clouds of manifestations of the vows of all Buddhas, etc.—this is in terms of responding to capacities. That each and every one of these is explained with ten doors is to reveal their inexhaustibility. In these ten meanings above, all dharmas are present within each and every one; their conditioned arising is unimpeded. Therefore, they are either persons or dharmas, principle or phenomena, realms or practices, dependent or primary \[fruitions\], causes or fruits. Here, when each offering utensil is said to 'fill empty space,' it clarifies that matching their original nature of emptiness, they gather without disorder, like the nature of conditioned arising. Therefore, true principle and wondrous practice can be realized through phenomena; phenomena such as clouds, flowers, and jewels can serve as Dharma through principle. This is according to the Distinct Teaching; reflect upon it. Second, in the conclusion: first, concluding the lands; second, the host; third, the companions; fourth, the offerings; fifth, the seats. Second, manifesting virtuous functions. 'Taking seats in order' means that through unimpeded conditioned arising, they gather without confusion. In this there are two parts: first, clarifying the unimpeded essence of virtue; second, from 'in thought after thought' onward, the wondrous functions and superior benefits. In the first part, among the common functions, the opening phrase comprises six tiers of unimpededness in total, each progressively manifold: first, the unimpededness of bodily light; second, the unimpededness of light and persons; third, the unimpededness of persons and dharmas; fourth, the unimpededness of dust and lands; fifth, the unimpededness of dependent and primary \[fruitions\]; sixth, the unimpededness of transformative functions. As in a single thought-moment transforming sentient beings as numerous as the dust motes of a Buddha land in a single world, in this very thought-moment \[the bodhisattva\] likewise transforms them in all worlds. One thought-moment being so, all other thought-moments are entirely the same. As in a single land manifesting all the Buddhas of the three times throughout these thoughts, what is manifested individually in all other lands is also like this. As in a single dust mote there are all these lands manifesting Buddhas, every other dust mote individually is also like this. As a single bodhisattva's Dharma-door pervades all these paths of dust motes in the manifested lands, all other bodhisattvas' dharmas individually pervading are also like this. As a single light emits all these dust-pervading bodhisattvas, all other lights individually emitting are also like this. As a single pore emits all these bodhisattva-emitting lights, all other pores individually emitting are also like this. The above generally distinguishes the matters within a single bodhisattva's body; as it is for one bodhisattva, so it is for all. As for the host, so it is for the companions. Thus it is manifold and inexhaustible, beyond the reach of mind and speech; this is the actual virtue of the dharmatā conditioned arising of the One Vehicle dharmadhātu, not a mere transformation. These are all the virtues of the stage of Samantabhadra. If it is so for a bodhisattva, the virtuous functions of the Buddha-fruit are beyond comparison with this; this may be comprehended by analogy. Second, in the functioning benefit there are three parts: first, indicating the assembly being transformed; second, from 'with dream\[-like\]' onward, clarifying the dharmas that can transform; third, from 'in a single thought-moment' onward, distinguishing the benefits of transformation. In \[the section on\] what can transform there are ten phrases: the first nine distinguish individually, and the last one concludes generally. Among the nine: first, mastery in dreams is because they are simultaneously real and empty, and in a single thought-moment manifest many dharmas; second, because of purity, they transform; third, because of doctrine and meaning; fourth, manifesting superior supernatural powers to cause beings to take refuge, terrifying them to cause them to enter the Dharma, and causing active marks to return to truth; fifth, gathering sentient beings by vow power; sixth, because the profound voice is by nature detached, because defiled voices have pure applications, and to reveal that the pure voice universally gathers; seventh, because the perfect voice universally descends, as in the head and mouth of the dharmadhātu, etc.; eighth, because essence and function awaken capacities; ninth, because of establishing the complete cause. Third, in receiving the benefits there are six 'so that's, which are explained in four tiers because the text contains multiple nuances. First, causing them to leave behind heavy suffering; second, enabling them to become vessels for transcendence of the world; third, causing them to attain the liberation-fruits of the two vehicles and head toward the ten stages. These are the two vehicles within the Mahāyāna, not those who cling foolishly to the Dharma. Furthermore, in the Hīnayāna, prior to the fivefold contemplation for stilling the mind, one is in wrong determination; according to the \*Tattvasiddhi\*, from the stages of heat and summit upward, all are called right determination because they never regress; according to the \*Abhidharma\*, only from the patient mind upward does one attain non-regression; if according to the \*Daśabhūmivyākhyāna\*, only from the path of seeing upward is it called right determination, and therefore it says that the 'right position and right determination' is the right position only from the path of seeing upward. As for 'undetermined', the interval between these two is called undetermined. Fourth, entering the three worthy stages of the Mahāyāna; fifth, realizing the ten bhūmis; sixth, achieving the Buddha-fruit; this is according to the Shared Teaching. Furthermore: the first three are as above; the fourth is entering the Initial Teaching; the fifth is entering the Final Teaching; the sixth is entering the Sudden Teaching; this explains three according to the exhaustion of afflictions. Furthermore: the first is humans and devas; the next two are the Hīnayāna; the fourth is the Gradual Teaching; the fifth is the Sudden; the sixth is the Perfect; this explains four according to the fruit manifesting perfection. Furthermore: the first is humans and devas; the next three are the three vehicles; the latter two are the One Vehicle, dividing cause and fruit into two. All the above are benefits within a single thought-moment; all other thought-moments may be inferred accordingly. In the verses there are ten stanzas: the first five generally praise the bodhisattvas' virtues, and the latter five versify the preceding Dharma-doors. In the first part, the first three clarify virtues of their own stage: first, benefit of oneself; second, transforming others; third, attaining Dharma; the latter two are superior progress: first, external benefit; second, internal perfection. Among the latter five: first, manifesting Dharma; second, shaking lands; third, bodily adornment; fourth, entering kalpas; fifth, expounding the Dharma. These are all the matters within the pores described above, rendered through skillful abbreviation in the verse text. > — English (machine translation) (machine translation) - [Previous: 3.29](https://indike.org/pramana/in.bauddha.taisho.1733.3.29) - [Next: 3.31](https://indike.org/pramana/in.bauddha.taisho.1733.3.31) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1733.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.3.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.3.30](https://indike.org/pramana/in.bauddha.taisho.1733.3.30) · Pramāṇa