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# 華嚴經探玄記 8.12

華嚴經探玄記 8.12

- **Language:** Classical Chinese

### [8.12](https://indike.org/pramana/in.bauddha.taisho.1733.8.12)

第二大段偈頌中二：先序說偈因緣、後正顯偈。前中承佛力明起說所依。下辨依力所成，有十句：一觀十方，顯十方同說；二觀大眾，明說所被；三觀法界，明所說義；四深入等，顯能說之教；五修無量等，顯起說之心；六覺悟等，明開覺說智；七入佛功德，明得佛說得；八逮得等，明得佛說身；九分別等，明了根應時；十隨順法身等，明依真起應、應起順真，是故即說而常不說。正偈頌中，四句成頌，有四十一偈，但頌位行不頌位果。於中分三：初五偈，頌上行所依身；二「菩薩具行布施」下有三十偈半，頌上依身所起之行；後「隨順思惟」下五偈半，頌上行所成益。就第二所起行中，初十九偈，頌上略標行事及廣辨行相，即是迴向眾生及菩提，於七十門施巧略不盡說。「菩薩觀察一切法」下十一偈半，頌上行極契真，即實際迴向。於中，初二偈頌上總明無念迴向。次「心不分別」下七偈半別頌上於有不著而性自解脫。後「菩薩雖復推求」下二偈別頌上於無不住而自解脫。餘文可見。

> In the second major section, the verses, there are two parts: first, the preface on the causes and conditions for speaking the verses, and later, the explicit setting forth of the verses. In the former, relying on the Buddha's power explains the basis upon which the discourse arises. Below, distinguishing what is accomplished by relying on that power, there are ten phrases: 1. contemplating the ten directions shows that the ten directions speak identically; 2. contemplating the great assembly explains those to whom the teaching is addressed; 3. contemplating the dharmadhātu explains the meaning that is spoken; 4. deeply entering, and so forth, shows the teaching that is capable of speaking; 5. cultivating the immeasurable, and so forth, shows the mind that gives rise to the discourse; 6. awakening, and so forth, explains the wisdom of speech that enlightens and awakens; 7. entering the Buddha's merit explains attaining what the Buddha speaks of; 8. capturing and obtaining, and so forth, explains attaining the body of the Buddha's speech; 9. distinguishing, and so forth, explains understanding faculties and responding in accordance with the time; 10. according with the dharmakāya, and so forth, explains giving rise to the response based on the real, and the arisen response according with the real, so that immediately speaking, one constantly does not speak. In the verses proper, four lines make a verse; there are forty-one verses, which only versify the practice of the stage and do not versify the fruition of the stage. In this there are three parts: first, five verses versify the body upon which the above practice relies; second, from "The bodhisattva completely practices giving" downwards, there are thirty and a half verses versifying the practice that arises relying on the body; lastly, from "Accordance and contemplation" downwards, there are five and a half verses versifying the benefits accomplished by the above practice. Within the second, the practice that arises, the first nineteen verses versify the brief indication of the acts of practice and the detailed differentiation of the marks of practice above, which is dedicating toward sentient beings and toward bodhi, skillfully summarizing without exhaustively speaking of the seventy gates of giving. From "The bodhisattva contemplates all dharmas" downwards, eleven and a half verses versify the practice above that supremely accords with reality, which is dedication toward the limit of reality (bhūta-koṭi). Within this, the first two verses generally versify the dedication of thoughtlessness above. Next, from "The mind does not discriminate" downwards, seven and a half verses separately versify not clinging to existence while \[its\] nature is intrinsically liberated. Finally, from "Although the bodhisattva investigates" downwards, two verses separately versify not abiding in non-existence while being intrinsically liberated. The remaining text is clear.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.8.12) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1733.8.12](https://indike.org/pramana/in.bauddha.taisho.1733.8.12) · Pramāṇa
