[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) › 4.66 # 華嚴經探玄記 4.66 華嚴經探玄記 4.66 - **Language:** Classical Chinese ### [4.66](https://indike.org/pramana/in.bauddha.taisho.1733.4.66) 第十佛境界甚深。上來文殊問多人，今多人問文殊，首伴互彰故。上論餘法、餘菩薩說，今辨佛境界。同請文殊者，久已成佛，顯智深故。又文殊問皆以理反徵相違結難，今但諮請不敢難者，為顯尊故、長故、眾首故。又此佛境界通二種：一所證境，謂真俗等。二分齊境，謂依小乘，三十四心以去是佛境也。若三乘，十地滿後是佛境界也。若一乘，十信滿後是佛境也。則如此辨，在信中者是也。又三乘等不通因位，一乘因果同故，亦是普賢境界。餘義如〈性起〉說。文中二：先問、後答。問中四：一總告；二結已說；三歎文殊；四正陳請十一句，初二問自利德體、次五問利他德用、次三問所益眾生、後一結其廣大。又初一是總，果體也。二以因成果，問體證境因。三入處，謂因圓果滿，乘化普入世間等。四所度，謂入世間辨所度生也。五辨知度生法之智，謂知法界法門之智。六所設法藥。七應機差別說。八明機入法，謂非染識所識也。九既非染識境，云何令得知？十既得知已，照除何法？又釋：此三問令所化如次得三慧益，應知。十一總結，佛境廣遍何處。答中十偈內，第八一偈答八九二句，餘偈次第答餘九問。初偈答境界，上半舉所入法，此通二義：一齊者等也，謂齊等虛空，即是真如為所緣境也；二齊者分齊也，謂齊法性真空已去是佛境。又上句深、下句廣也。下半明眾生證入。言無所入者，以眾生則是法身，故無更入。如常在虛空，豈得更言入虛空也。二答因者，一他分因，唯佛能分別。二自分因，說不盡，以多劫修故。又多故說不盡，等佛故唯佛能分別。唯佛能分別顯深也，說不盡廣也。自餘者，除佛以外，餘人說不能盡也。三答入者，上半明隨緣，下半明不變。謂寂而常用故普入也，用而常寂故寂然也。和而不同，故云不同世所見，正由能入故不同也。四答度者，謂入在世間作何等事？謂度眾生。上半舉度生、下半明度數。五答知度生法之智，謂上半是能知、下半所知。六答法藥，謂初句明法體、次句法用，下半明用不異體，故唯佛知也。具分別有二：一以無異法界隨機多說，多故難知，若具分別唯佛知。二此多說則無異，無異則多說。此各不壞二門、不礙即一，此難分折，若欲具分唯佛能知。七答知音說法智，上半所知、下半能知。謂雖了知眾生言音而以說法，然常無作，故無分別。八答識中二句，初句不可議故言語道斷，非耳識等所識；下句不可思故心行處滅，非心思量也。又非染識亦非染心，如《楞伽》云「取相名識、不取相名智。」故四依中不令依識也。九答決定知，中二句：初句舉法，謂自性清淨如來藏法；下句示令決定知也。十答照中，上半照除煩惱障，證寂滅涅槃；下半照除所知障，得菩提平等行世間。又無明者，無能照也。無所行者，無所照也。平等行世間者，絕能所而照，故云平等行，行猶照也。十一答廣中，上半所知廣、下半能知廣。 > Tenth is the profundity of the Buddha's realm. Previously, Mañjuśrī questioned the many persons; now the many persons question Mañjuśrī, because the leader and companions mutually illuminate each other. Above, other dharmas were discussed and other bodhisattvas spoke; now the Buddha's realm is analyzed. The reason they jointly request Mañjuśrī is that he has attained Buddhahood long ago, revealing the depth of his wisdom. Moreover, Mañjuśrī's questions all used principle to counter-examine contradictions and conclude with difficulties; now, in merely consulting and requesting without presuming to raise difficulties, this reveals him to be venerable, senior, and the leader of the assembly. Furthermore, this Buddha's realm comprises two kinds: first, the realm of realization, namely truth and conventionality, and so forth; second, the delimited realm: according to the Hīnayāna, from the thirty-four minds onward is the Buddha's realm; according to the Three Vehicles, after the completion of the ten bhūmis is the Buddha's realm; according to the One Vehicle, after the completion of the ten faiths is the Buddha's realm. As analyzed here, it is that which is within the \[stage of\] faith. Furthermore, the Three Vehicles and so forth do not extend to the causal stage; because in the One Vehicle cause and fruit are identical, it is also the realm of Samantabhadra. The remaining meanings are as explained in the chapter on Nature Manifestation. In the text there are two: first, the question; second, the answer. In the question there are four: 1. general address; 2. concluding what has already been said; 3. praising Mañjuśrī; 4. directly presenting the request in eleven clauses: the first two ask about the essence of the virtue of benefit for oneself; the next five ask about the virtuous functions of benefit for others; the next three ask about the sentient beings benefited; the last one concludes with its vastness. Moreover, the first one is general: the fruit-essence. 2. Achieving the fruit through the cause: asking about the cause of realizing the realm. 3. The place of entry: meaning cause is rounded and fruit is perfected, mounting transformations to universally enter the world, etc. 4. Those who are delivered: meaning entering the world to analyze the sentient beings to be delivered. 5. Analyzing the wisdom that knows the Dharma for delivering sentient beings, meaning the wisdom that knows the Dharma-gates of the dharmadhātu. 6. The Dharma-medicine that is administered. 7. Speaking differentially in response to capacities. 8. Clarifying the capacity's entry into the Dharma, meaning it is not what is cognized by defiled consciousness. 9. Since it is not the realm of defiled consciousness, how is one caused to know it? 10. Once caused to know it, what dharmas does it illuminate and eliminate? Another explanation: these three questions cause those being transformed to successively obtain the benefits of the three wisdoms, as should be known. 11. General conclusion: asking where the Buddha's realm extends and pervades. In the answer, among the ten verses, the eighth single verse answers the two clauses eight and nine, and the remaining verses sequentially answer the remaining nine questions. The first verse answers the realm; the upper half raises the Dharma entered, which contains two meanings: first, 'equal' (qi) means identical, meaning equal to empty space, which is true suchness as the cognitive object; second, 'equal' (qi) means boundary, meaning from equality with the true emptiness of dharmatā onward is the Buddha's realm. Furthermore, the upper line is profound and the lower line is vast. The lower half clarifies the realization and entry of sentient beings. Regarding 'no place of entry': because sentient beings are themselves the dharmakāya, there is no further entry. Just as when constantly residing in empty space, how could one further speak of entering empty space? The second answers the cause: first, the cause of the other portion, which only the Buddha can discern; second, the cause of one's own portion, which cannot be fully explained because it was cultivated for many kalpas. Furthermore, because it is manifold it cannot be fully explained; because it equals the Buddha, only the Buddha can discern it. 'Only the Buddha can discern' reveals its depth; 'cannot be fully explained' reveals its vastness. 'All others' means that aside from the Buddha, other people cannot explain it completely. The third answers entry: the upper half clarifies following conditions, and the lower half clarifies non-changing. That is, being tranquil yet constantly functioning, he universally enters; functioning yet constantly tranquil, he is serene. Harmonious yet distinct, hence it says 'different from what the world sees'; precisely by virtue of being able to enter, he is different. The fourth answers deliverance: meaning what kind of deeds does he perform when entering the world? That is, delivering sentient beings. The upper half raises the deliverance of beings; the lower half clarifies the number of deliverances. The fifth answers the wisdom that knows the Dharma for delivering sentient beings: the upper half is the knower; the lower half is the known. The sixth answers the Dharma-medicine: the first line clarifies the Dharma-essence, the next line the Dharma-function; the lower half clarifies that function is not distinct from essence, hence only the Buddha knows it. Fully discerning it has two aspects: first, through the undifferentiated dharmadhātu, much is spoken according to capacities; because it is much, it is difficult to know, and if fully discerned, only the Buddha knows it; second, this manifold speech is without differentiation, and being without differentiation it is manifoldly spoken. These two gates do not disrupt each other and do not obstruct being identical to one; this is difficult to analyze, and if one wishes to fully discern it, only the Buddha can know it. The seventh answers the wisdom of speaking the Dharma knowing voices: the upper half is the known, the lower half the knower. That is, though he fully knows the speech and voices of sentient beings and preaches the Dharma thereby, he is ever free of contrivance, hence free of conceptual differentiation. The eighth answers consciousness, containing two lines: the first line, being inconceivable, terminates the path of language, and is not cognized by ear-consciousness and so forth; the lower line, being unthinkable, extinguishes the place of mental activity, and is not an object of mental deliberation. Moreover, it is neither defiled consciousness nor defiled mind, as the Laṅkāvatāra states: 'Grasping marks is called consciousness; not grasping marks is called wisdom.' Therefore, among the four reliances, one is not permitted to rely on consciousness. The ninth answers decisive knowledge, containing two lines: the first line raises the Dharma, namely the naturally pure tathāgatagarbha-dharma; the lower line reveals causing one to know decisively. The tenth answers illumination: the upper half illuminates and eliminates the affliction-hindrance, realizing quiescent nirvāṇa; the lower half illuminates and eliminates the hindrance to the knowable, attaining bodhi to practice equally in the world. Furthermore, 'avidyā' means there is no illuminator; 'no place to practice' means there is nothing illuminated; 'practicing equally in the world' means illuminating while transcending the subject and object, hence called 'practicing equally'—'practicing' is equivalent to illuminating. The eleventh answers vastness: the upper half is the vastness of the known, the lower half is the vastness of the knower. > — English (machine translation) (machine translation) - [Previous: 4.65](https://indike.org/pramana/in.bauddha.taisho.1733.4.65) - [Next: 4.67](https://indike.org/pramana/in.bauddha.taisho.1733.4.67) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1733.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.4.66) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.4.66](https://indike.org/pramana/in.bauddha.taisho.1733.4.66) · Pramāṇa