[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) › [花嚴經文義綱目](https://indike.org/pramana/in.bauddha.taisho.1734) › 1.22 # 花嚴經文義綱目 1.22 花嚴經文義綱目 1.22 - **Language:** Classical Chinese ### [1.22](https://indike.org/pramana/in.bauddha.taisho.1734.1.22) 二解別目中二：先總解、後別釋。總者，如《入大乘論》說，有五義：一為眾生說對治法故、二有眾多乘故、三多莊嚴具故、四能出生無量大果故、五除斷一切諸邪見故，名毘佛略。《雜集論》釋方廣者，菩薩藏相應言說，名為方廣，一切有情利益安樂所依處故，宣說廣大甚深法故。亦名廣破，以能廣破一切障故。亦名無比，無有諸法能比類故。此等皆是大乘差別名，由與七種大性相應等，乃至廣說。別釋者，大方廣等是一部通名，世間淨眼是當品別目。前中有二：先開義、後合釋。開者，先舉所詮之義；後經之一字，舉能詮之教，此依主釋。前中先明所喻，後花嚴二字是能喻；前中先明所依法，後佛一字顯能依人；前中先別明體用，後廣一字合辨體能；前中先大字明法體，後方字辨勝能。合釋中，大者，當體為目，苞含為義。方者，就用為名，軌範為義。廣者，體用合明，周遍為義。此中大即方，大方即廣，皆持業釋。又大者，古德解有三義：一常義。經云「所言大者，名之為常。」二是體性普周義。經云「所言大者，其性廣博。」三是勝能義。經云「能建大義，名大涅槃。」又具體、相、用三大也。今更尋下文，略有十義：一境大。於中有二：一依報大，謂十蓮華藏；二正報大，謂十佛三業等，如〈舍那品〉等說，即所信境也。二心大，如〈賢首品〉初及〈發心功德品〉說。三行大，如〈離世間品〉說，通修六位行也。四位大，如〈明難品〉已去至第六會說彼五位，謂信大、解大、行大、願大、證大等也。五證大，如〈入法界品〉說通證六位法也。六因大，有二：初生因，如前五位說；二了因，如〈普賢品〉等說。七果大，於中有二：一隨緣果，如〈不思議品〉等說；二自體果，如此經中果分不可說者是也。八體大，如〈性起品〉等說。九用大，謂念念益生，頓成位等，如〈小相品〉等說。十法大，於中有三：一教大，謂一一名句皆遍一切十方法界，如下文說。二義大，稱無邊教所顯義是。三事大，謂一一塵等具一切者是。此上十義，皆各總攝一切法盡，具足即入，故稱大也。方有三義：一是方正義，謂此十義性離邪僻；二是方法義，謂此十義皆有模範軌則故也；三是醫方義，謂此十義皆能對治諸重障故。廣有二義：一遍一切處，謂凡一法門皆遍一切無盡世界，乃至塵道及餘一切諸法之處，如下結通等說。二遍一切時，謂遍前後際，通於十世，下至剎那等。此二有二種遍：一一重、二重重，如帝網等。雖約一攝一切故名大，一遍一切故稱為廣。而亦得前名廣、後名大，亦無違。佛者，覺照為名，果滿為義，此通十佛及三佛也。方廣是所得法，佛是能得人。又前是所覺境，佛是能覺智。此中境智有二義：一相成、二相即。前中方廣之佛，簡下乘佛。佛之方廣，簡因位法。此二相成，各有有性、無性緣起四句，思准之。人法相依，皆依主釋。二相即者，或方廣即佛、佛即方廣，以人法無礙故。全體相即，亦具四句，思准之。此唯持業釋。華有三義：一微妙義、二感果義、三莊飾義。初一喻行體，後二喻行用。用中，初喻生因、後喻了因。又初是生果華，不與果俱，如生死為道具，及因位善根等。故下文云「此經出生一切菩薩諸行功德深妙義華。」若從此義，應名菩薩方廣。又後莊果花與果俱，如果位善根。今此文中明佛方廣，故約果位但論佛花嚴耳。又別分微妙喻前法，後二譬前人。通論人法，皆具此三，故成況也。嚴之一字，通含能嚴、所嚴，由是鎔融便成四句。或萬行如華為能嚴，真性為所嚴，以理由修顯故。或真性如華為能嚴，修生諸行為所嚴，以行從理起故。故《攝論》云「無不從此法身流，無不還證此法身。」此之謂也。或俱融能所，不二而二，以非真流之行無以契真、非飾真之行不從真起。良以體融行而因圓，行該真而果滿，是故標為佛華嚴也。或雙泯能所，二而不二，以即真之行非行、即行之真非真，是則理行雙絕、能所俱亡，超情離相，是謂花嚴。前二句花之嚴，後二句花即嚴，二釋可知。又方廣佛之花嚴，及即花嚴，亦二釋可知。經如前釋。世間是法，淨眼是喻。世者是時，間者是中，時中顯現故云世間。世間不同，義有三種：一器世間，有二：一道場地等別處；二蓮花藏世界通處。二智正覺世間，亦二：一三身、二十佛。三眾生世間，亦二：一同生、二異生。淨眼亦有三義：一洞徹義，況彼三法離相平等，洞徹真源。二照矚義，喻彼三法明達照了諸法門故。三現象義，譬彼三法互相影現，及一切法涉入無礙緣起自在。為顯彼三有此別異殊勝義故，是故別立此名，不名序也。品者，類也。別地又釋：如來未出，世無善導，故如盲。佛今創出世，世間眼現，故言世間淨眼。是故佛涅槃時，言世間眼滅也。餘如上說。 > Second, in explaining the specific title, there are two parts: first a general explanation, and then a specific analysis. Generally speaking, as explained in the Mahāyānāvatāra-śāstra, there are five meanings: 1. because it preaches antidotal teachings for sentient beings; 2. because it has many vehicles; 3. because it has many ornaments; 4. because it can produce immeasurable great fruits; 5. because it eliminates and cuts off all wrong views—hence it is called vipula. The Abhidharmasamuccayavyākhyā explains "vaipulya" (fangguang): discourses corresponding to the Bodhisattva Piṭaka are called vaipulya, because they are the basis of benefit and peace and happiness for all sentient beings, and because they proclaim the vast and profound Dharma. It is also called "vast refutation" (guangpo), because it can broadly crush all obstacles. It is also called "incomparable," because no dharmas can be compared to it. All of these are distinctive names of the Great Vehicle, due to their correspondence with the seven kinds of great natures, and so forth, up to extensive explanations. As for the specific analysis: "Mahāvaipulya" (dafangguang) and so on is the general title for the entire text, while "Pure Eyes of the World" is the specific title of this present chapter. In the former, there are two parts: first unfolding the meanings, and then explaining them in synthesis. In unfolding: first adducing the meaning that is expressed; and then the single character "sūtra" (jing) adduces the teaching that expresses it—this is a tatpuruṣa compound. In the former: first clarifying that which is illustrated, and then the two characters "Avataṃsaka" (huayan) are that which illustrates; in the former: first clarifying the Dharma that is relied upon, and then the single character "Buddha" (fo) reveals the person who relies upon it; in the former: first separately clarifying essence and function, and then the single character "vast" (guang) combines them to distinguish essence and capacity; in the former: first the character "great" (da) clarifies the essence of the Dharma, and then the character "square/correct" (fang) distinguishes its superior capacity. In the synthesized explanation: "great" takes the essence itself as its name, having the meaning of containing and embracing. "Fang" takes its name based on function, having the meaning of a standard or model. "Vast" (guang) clarifies essence and function together, having the meaning of all-pervading universality. Here, "great" is identical to "fang," and "great-fang" is identical to "vast"; all are karmadhāraya compounds. Furthermore, ancient masters explained "great" as having three meanings: 1. the meaning of constancy; the sūtra says: "That which is called 'great' is termed constant." 2. The meaning of the essential nature being universally pervasive; the sūtra says: "That which is called 'great'—its nature is vast and extensive." 3. The meaning of superior capacity; the sūtra says: "Being able to establish great meaning is called the Great Nirvāṇa." It also fully possesses the three greats of essence, characteristic, and function. Now, searching further into the text below, there are roughly ten meanings: 1. Greatness of realm. Within this there are two: first, greatness of the dependent recompense, namely the ten Padmagarbhas; second, greatness of the primary recompense, namely the three karmas of the ten Buddhas and so forth, as explained in the "Rocana Chapter" and elsewhere; this is the realm of faith. 2. Greatness of mind, as explained at the beginning of the "Bhadraśrī Chapter" and in the "Chapter on the Merits of the Aspiration for Awakening." 3. Greatness of practice, as explained in the "Chapter on Leaving the World," comprehensively cultivating the practices of the six stages. 4. Greatness of stages, as the five stages explained from the "Chapter on Clarifying Difficulties" onward up to the sixth assembly, namely greatness of faith, greatness of understanding, greatness of practice, greatness of vow, and greatness of realization. 5. Greatness of realization, as the comprehensive realization of the dharmas of the six stages explained in the "Gaṇḍavyūha." 6. Greatness of cause, which has two aspects: first, the generative cause, as explained in the preceding five stages; second, the illuminating cause, as explained in the "Samantabhadra Chapter" and elsewhere. 7. Greatness of fruit, within which there are two: first, the fruit conforming to conditions, as explained in the "Inconceivable Chapter" and elsewhere; second, the fruit of the essence itself, which is what is ineffable regarding the fruition-division in this sūtra. 8. Greatness of essence, as explained in the "Chapter on the Arising of the Tathāgata Nature" and elsewhere. 9. Greatness of function, namely benefiting sentient beings from thought to thought, instantaneously fulfilling the stages, and so forth, as explained in the "Chapter on Minor Marks" and elsewhere. 10. Greatness of Dharma, within which there are three: first, greatness of teaching, meaning that each and every name and phrase pervades all dharmadhātus of the ten directions, as explained below; second, greatness of meaning, which is the meaning revealed in accordance with the boundless teaching; third, greatness of phenomena, meaning that each and every dust mote fully possesses all things. Each of these ten meanings comprehensively subsumes all dharmas completely, and they are fully complete and mutually entering; hence it is called "great." "Fang" has three meanings: 1. the meaning of uprightness and correctness, meaning that these ten meanings are by nature free from deviation and crookedness; 2. the meaning of method and rule, meaning that these ten meanings all possess models and standards; 3. the meaning of medical prescription, meaning that these ten meanings can all cure severe obstacles. "Vast" (guang) has two meanings: 1. pervading all places, meaning that every single dharma-gate pervades all inexhaustible worlds, down to the paths of dust motes and the places of all other dharmas, as explained below in the conclusive universal penetration; 2. pervading all times, meaning pervading the past and future limits, extending throughout the ten time periods, down to a single kṣaṇa and so on. These two have two kinds of pervasion: first, single-layered; second, multi-layered, like Indra's net. Although it is called "great" in terms of the one subsuming all, and called "vast" in terms of the one pervading all, it is also permissible to call the former "vast" and the latter "great," without contradiction. "Buddha": takes awakening and illumination as its name, and fulfillment of the fruit as its meaning; this applies generally to the ten Buddhas and the three Buddhas. Vaipulya is the Dharma attained; Buddha is the person who attains it. Moreover, the former is the realm to be awakened to, and Buddha is the wisdom that awakens to it. Here, realm and wisdom have two meanings: 1. mutual completion; 2. mutual identity. In the former: the Buddha of Vaipulya distinguishes him from the Buddhas of the lower vehicles; the Vaipulya of the Buddha distinguishes it from the dharmas of the causal stage. These two mutually complete each other, and each has the four propositions of pratītyasamutpāda with intrinsic nature and without intrinsic nature, which should be considered accordingly. The mutual reliance of person and Dharma are all tatpuruṣa compounds. As for the second, mutual identity: either Vaipulya is identical to Buddha, or Buddha is identical to Vaipulya, because person and Dharma are unobstructed. Their complete essences are mutually identical, also possessing four propositions, which should be considered accordingly. This is solely a karmadhāraya compound. "Flower" (hua) has three meanings: 1. the meaning of subtlety and wondrousness; 2. the meaning of inducing the fruit; 3. the meaning of ornament and adornment. The first illustrates the essence of practice; the latter two illustrate the function of practice. Within function, the first illustrates the generative cause, and the latter illustrates the illuminating cause. Furthermore, the first is the flower that generates fruit, which does not coexist with the fruit, just as birth-and-death serves as an implement for the path, along with the roots of goodness in the causal stage. Hence the text below says: "This sūtra generates the profound and wondrous flowers of meaning of all bodhisattva practices and virtues." If one follows this meaning, it should be named the Bodhisattva Vaipulya. Moreover, the latter is the flower that adorns the fruit, coexisting with the fruit, like the roots of goodness in the fruition stage. Now in this text, it clarifies the Buddha Vaipulya; therefore, in terms of the fruition stage, it only discusses the Buddha-Avataṃsaka. Moreover, separately distinguishing them, subtlety and wondrousness illustrates the preceding Dharma, while the latter two illustrate the preceding person. Speaking generally of person and Dharma, both possess these three; hence the metaphor is established. The single character "adornment" (yan) universally contains that which adorns and that which is adorned; through their fusion, four propositions are formed: Either the myriad practices are like flowers that serve as that which adorns, and the true nature is that which is adorned, because principle is revealed through cultivation. Or the true nature is like a flower that serves as that which adorns, and the practices produced through cultivation are that which is adorned, because practice arises from principle. Therefore the Mahāyānasaṃgraha says: "There is nothing that does not flow forth from this dharmakāya, and nothing that does not return to realize this dharmakāya." This is what it means. Or both that which adorns and that which is adorned are fused, not two yet two, because practice that does not flow from the truth has no way to tally with truth, and practice that does not adorn truth does not arise from truth. Truly, because essence fuses with practice, the cause is complete; because practice covers truth, the fruit is fulfilled; therefore it is designated as the Buddhāvataṃsaka. Or both that which adorns and that which is adorned are extinguished, two yet not two, because practice that is identical to truth is not practice, and truth that is identical to practice is not truth; thus principle and practice are both transcended, that which adorns and that which is adorned are both eliminated, transcending ordinary sentiment and departing from marks—this is called "Avataṃsaka" (flower adornment). The first two propositions are the adornment of flowers (tatpuruṣa); the latter two propositions are flowers that are adornment (karmadhāraya); the two interpretations can be understood. Furthermore, the flower adornment of the Vaipulya Buddha, and \[the Vaipulya Buddha that\] is identical to flower adornment, can also be understood through the two interpretations. "Sūtra" is as explained before. "World" is the Dharma; "Pure Eyes" is the metaphor. "World" (shi) is time; "interstice" (jian) is within: manifesting within time, it is therefore called "world" (shijian). "World" varies, its meaning having three kinds: 1. the vessel world, which has two aspects: first, specific places such as the site of enlightenment; second, universal places such as the Padmagarbha world; 2. the world of wisdom and correct awakening, which also has two aspects: first, the three bodies; second, the ten Buddhas; 3. the world of sentient beings, which also has two aspects: first, those of identical birth; second, those of different birth. "Pure eyes" also has three meanings: 1. the meaning of penetrating clarity, illustrating that those three dharmas are free from marks and equal, penetrating to the true source; 2. the meaning of illuminating and regarding, illustrating that those three dharmas clearly comprehend and illuminate the various dharma-gates; 3. the meaning of manifesting reflections, illustrating that those three dharmas mutually cast reflections, and that all dharmas mutually enter without obstruction in the sovereignty of pratītyasamutpāda. In order to reveal that those three possess these distinct and extraordinary meanings, this distinct name is specially established, rather than being named "Introduction." "Chapter" (pin) means category. Another separate master explained: Before the Tathāgata appeared, the world had no good guide, and thus was as if blind. Now that the Buddha has first appeared in the world, the eyes of the world have appeared; therefore it is said "Pure Eyes of the World." For this reason, when the Buddha entered nirvāṇa, it was said that the eye of the world was extinguished. The rest is as explained above. > — English (machine translation) (machine translation) - [Previous: 1.21](https://indike.org/pramana/in.bauddha.taisho.1734.1.21) - [Next: 1.23](https://indike.org/pramana/in.bauddha.taisho.1734.1.23) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1734.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1734~en-mt.1.22) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.1.86) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1734.1.22](https://indike.org/pramana/in.bauddha.taisho.1734.1.22) · Pramāṇa