[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) › 3.46 # 華嚴經探玄記 3.46 華嚴經探玄記 3.46 - **Language:** Classical Chinese ### [3.46](https://indike.org/pramana/in.bauddha.taisho.1733.3.46) 第五大眾同請分中二：初長行怪不即說，以生後請。亦是具身意二業請，謂恭敬，身也；觀察，意也。二俱專住，一心也。後正語業請中，與上請何別？謂此別請普賢故、以知是說法主故。又此具新舊二眾，故不同前也。所問之法不異前，故不別列也。十頌分三：初八歎法主請、二有一頌舉所說請、後一頌歎眾樂聞請。初中二：先有五頌，通歎普賢德；後三別歎說法德。亦即前歎有說因、後歎有說果。前中略顯普賢十種功德：一因行願滿、二果德平等，初一頌顯之；三色身普遍、四福智深廣，第二一頌顯；五普見佛海、六能現塵剎，第三一頌顯；七廣遍時處、八深定常現，第四一頌顯；九體充法界、十用遍生海，亦是前智後悲，第五頌顯。又此十德攝為五對：一因果、二身智、三見現、四深廣、五體用。下別歎說德中，初頌歎證斷為因，普周廣說，謂初句證理、次句斷障、次句普周、下句廣說。二一頌歎內外為因，能益妙說，謂初句歎普賢內證，一切佛德海生；次句歎外能普放說法光雲；次句歎能益眾生堅其淨行；下句由此故能妙說佛境。三一頌歎深行為因，能雲雨說法。此上三中，若約能說辯，一廣說、二妙說、三頓說；若約所說，一佛法、二佛境、三法界。下一頌明所說法，初一句總舉下文華藏界等；次句舉下文佛嚴淨事；次句中能入是佛海法界海，所入是眾生海及根欲海；下句結請；末後一頌歎眾有二德堪聞：一樂欲、二根器。前中亦二：一身離慢怠，故云恭敬；二心離異想，故云觀普賢。二根器中雖一心樂聞，若無智慧不能領受。此亦有二：一深智達深理故、二廣智鑒廣事故。下句結請願說。同請分竟。 > Part 5, "The Great Assembly's Joint Request," has two sections. First, the prose expresses wonder at his not speaking immediately, so as to give rise to the subsequent request. This also constitutes a request endowed with both bodily and mental karmas: veneration is bodily, and contemplation is mental. Both being single-mindedly fixed is the unified mind. Next, in the request with proper vocal karma, how does it differ from the preceding request? It differs because this specifically requests Samantabhadra, knowing that he is the master of preaching the Dharma. Moreover, this assembly includes both the new and old assemblies, and is thus unlike the previous one. The Dharma inquired about does not differ from before, and so is not listed separately. The ten verses are divided into three: first, eight verses praise the master of Dharma to request \[his teaching\]; second, one verse adduces what is to be taught to request \[it\]; finally, one verse praises the assembly's eagerness to hear, requesting \[the teaching\]. The first has two parts: first, five verses generally praise Samantabhadra's virtues; then, three verses specifically praise his virtue in expounding the Dharma. This also means that the former praises having the cause for preaching, and the latter praises having the fruition of preaching. The former briefly reveals Samantabhadra's ten kinds of merit: 1. fulfillment of causal practice and vows, 2. equality of fruitional virtues—revealed by the first verse; 3. omnipresence of the physical body, 4. depth and breadth of merit and wisdom—revealed by the second verse; 5. universally seeing the ocean of Buddhas, 6. being able to manifest in dust-mote lands—revealed by the third verse; 7. universally pervading times and places, 8. deep samādhi constantly manifesting—revealed by the fourth verse; 9. essence filling the dharmadhātu, 10. function pervading the ocean of sentient beings, which is also wisdom first and compassion second—revealed by the fifth verse. Moreover, these ten virtues are subsumed into five pairs: 1. cause and fruition, 2. body and wisdom, 3. seeing and manifesting, 4. depth and breadth, 5. essence and function. Below, in the specific praise of the virtue of expounding \[the Dharma\], the first verse praises realization and eradication as the cause for universally and extensively expounding \[the Dharma\]: the first line \[signifies\] realizing the principle, the next line eradicating obstructions, the next line universal pervasion, and the bottom line extensive expounding. The second verse praises internal and external causes being able to benefit wondrous expounding: the first line praises Samantabhadra's internal realization, generating the ocean of all Buddha-virtues; the next line praises his external ability to universally emit clouds of light of Dharma exposition; the next line praises his ability to benefit sentient beings and solidify their pure practices; the bottom line \[shows that\] by this he is able to wondrously expound the Buddha's realm. The third verse praises deep practice as the cause for being able to rain down the Dharma like clouds. Among the above three, in terms of the eloquence of the speaker: 1. broad expounding, 2. wondrous expounding, 3. sudden expounding; in terms of what is expounded: 1. the Buddha's Dharma, 2. the Buddha's realm, 3. the dharmadhātu. The next verse clarifies the Dharma to be expounded: the first line generally adduces the Padmagarbha-lokadhātu and so forth mentioned below; the next line adduces the matters of the Buddha's adornments and purifications below; in the next line, that which can enter is the ocean of Buddhas and the ocean of the dharmadhātu, and that which is entered is the ocean of sentient beings and the ocean of faculties and inclinations; the bottom line concludes the request. The final verse praises the assembly as possessing two virtues making them fit to hear: 1. joy and desire, 2. spiritual capacity. The former also has two aspects: first, the body is free from pride and indolence, hence it says "veneration"; second, the mind is free from divergent thoughts, hence it says "observing Samantabhadra." Under spiritual capacity, although they single-mindedly rejoice to hear, without wisdom they could not receive it. This also has two aspects: 1. profound wisdom penetrates the profound principle, 2. broad wisdom illuminates broad phenomena. The bottom line concludes the request, praying that he preach. The "Joint Request" part is finished. > — English (machine translation) (machine translation) - [Previous: 3.45](https://indike.org/pramana/in.bauddha.taisho.1733.3.45) - [Next: 3.47](https://indike.org/pramana/in.bauddha.taisho.1733.3.47) - [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.3.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.3.46](https://indike.org/pramana/in.bauddha.taisho.1733.3.46) · Pramāṇa