[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 10.23 # 大方廣佛華嚴經疏 10.23 大方廣佛華嚴經疏 10.23 - **Language:** Classical Chinese ### [10.23](https://indike.org/pramana/in.bauddha.taisho.1735.10.23) 第二「爾時一一」下，加分，有三：初口加、次意加、後身加。初中有四：一諸佛現前以此口加，後無結通故。此總舉重重時處，一一普賢前也。二「彼諸」下，讚其得定。此雖果定，菩薩門入，故云菩薩三昧。三「佛子」下，明得定所由。所由有三：一伴佛同加，佛佛道同故；二主佛本願。此二為緣；三自修行願。是入定因。又上三義，前前由於後後，餘豈無斯行耶？法門主故、表說普法故。四「所謂」下，辯加所為。此文二勢：一辯加所為；二顯上行願之相，故云所謂也。所為謂何？為轉法輪故。有十一句，初總、餘別。別中，初一總攝十智，餘九即是十海。一即安立海；二即眾生及業海；三即世界海；四即佛海；五即名號壽量及解脫海，變化大用皆功德故；六即波羅蜜海，到實相岸故；七即轉法輪海；八即根海；九即演說海，與下十智令知此十。二「爾時」下，明意加。於中有二，先加、後釋。前中亦二：先此土、後類通。前中與十種智，初一總，謂與果海之智。而言與者，佛力灌注令增長故。一切智性，即果海也。智性即力，無傾動故、具十力故。末後智字即能入也。餘九為別，即是〈成就品〉中十智。由與此智故，後能說彼智觀彼十海，而文少不次。一即第三法界安立海智，安立無邊量故。二即第四佛海，佛海唯佛分齊之境。三即第一。四即第二眾生業海，業因微細故云廣大。五含二句，一即第八佛神變海，解脫作用即是神變，神變依定加三昧言。二含三世智，下文「一念知三世。由佛不思議解脫力」故。由加總句故，合此二六即第五。七即第九。八即第七願海，以願力故入法界中一切世界。九即第十建立演說。又菩薩根更有多義：修十善道，有三善根；修諸地度，精進為根；攝受正法，信慧為根；攝養眾生，慈悲為根；為成佛道，悲智為根。種種差別善知故。二「如此」下，類通可知。第二「何以故」下，釋所因，中二：先徵。意云：諸佛有力能與、有慈能普，何以十智偏加普賢？釋云：普賢得此三昧，法爾應與。三「是時」下，身加中亦二：初此土、後「如此」下類通。前中復二：先佛手摩頂，明加彼攝受。又準梵本，明十方佛身皆不來此，舒臂不必長，而同時摩頂，各全觸頂互不相礙，皆是如來自在業用。二「其手」下，辯手相用。於中十句，以顯無盡。前五德相圓備，謂𦟛纖直等，故云相好莊嚴。後「復出」下五句，明妙用自在。意明此手亘十方而包三世，收因果而該人法，深廣體用無邊自在，非言能說也。後結通可知。 > Second, from "At that time, each and every..." onward is the section on empowerment, which has three parts: first, vocal empowerment; next, mental empowerment; finally, bodily empowerment. In the first there are four parts: 1) all Buddhas manifest before him to bestow this vocal empowerment, because subsequently there is no concluding extension. This generally adduces the layered times and places, before each and every Samantabhadra. 2) From "those \[Buddhas\]" onward praises his attainment of the samādhi. Although this is a fruition samādhi, it is entered through the bodhisattva gateway, hence it is called a "bodhisattva samādhi." 3) From "Son of the Buddha" onward explains the reason for obtaining the samādhi. The reasons are three: first, the accompaniment Buddhas join together in empowerment, because the path of Buddha and Buddha is identical; second, the fundamental vow of the host Buddha. These two are conditions; third, his own practice of vows, which is the cause for entering the samādhi. Furthermore, among the above three meanings, the earlier rely on the later; could others lack such practice? It is because he is the master of this Dharma gateway and to symbolize the exposition of the universal Dharma. 4) From "namely" onward discerns the purpose of the empowerment. This passage has two aspects: first, discerning the purpose of the empowerment; second, revealing the marks of the above practices and vows, hence saying "namely." What is the purpose? It is to turn the wheel of the Dharma. There are eleven clauses, the first general and the rest specific. In the specific, the first generally gathers the ten wisdoms, and the remaining nine are the ten oceans: 1) the ocean of establishment; 2) the ocean of sentient beings and karma; 3) the ocean of worlds; 4) the ocean of Buddhas; 5) the ocean of names, lifespans, and liberations, because great functional transformations are all meritorious qualities; 6) the ocean of pāramitās, because they reach the shore of true reality; 7) the ocean of turning the wheel of the Dharma; 8) the ocean of faculties; 9) the ocean of exposition—bestowed together with the ten wisdoms below to enable knowing these ten. Second, from "At that time" onward explains mental empowerment. In this there are two: first, empowering; later, explaining. In the former there are also two: first, this land; later, analogous extension. In the former, he bestows ten kinds of wisdom; the first is general, meaning bestowing the wisdom of the ocean of fruition. Saying "bestow" is because the Buddha's power infuses it to make it increase. The "nature of all-knowledge" is the ocean of fruition. The nature of wisdom is power, because it cannot be overthrown and because it possesses the ten powers. The final word "wisdom" is that which is able to enter. The remaining nine are specific, which are the ten wisdoms in the "Chapter on Accomplishment." Because he is bestowed with this wisdom, he can later expound that wisdom and contemplate those ten oceans, though the text is slightly out of sequence. 1) The third: the wisdom of the ocean of the establishment of the dharmadhātu, because establishment is measureless and boundless. 2) The fourth: the ocean of Buddhas, for the ocean of Buddhas is an object solely within the purview of a Buddha. 3) The first. 4) The second: the ocean of sentient beings' karma; because the causes of karma are minute, it is said to be vast. 5) Contains two clauses: first, the eighth: the ocean of the Buddha's spiritual transformations; the functional application of liberation is spiritual transformation, and spiritual transformation relies on concentration, hence the word "samādhi" is added; second, it contains the wisdom of the three periods, as the text below says: "knowing the three periods in a single thought... due to the Buddha's inconceivable power of liberation." Because the general clause is added, combining these two makes the sixth. 6) The fifth. 7) The ninth. 8) The seventh: the ocean of vows, for through the power of vows one enters all worlds in the dharmadhātu. 9) The tenth: establishment and exposition. Furthermore, the faculties of a bodhisattva have even more meanings: practicing the ten wholesome paths, there are the three wholesome roots; practicing the perfections of the various stages, zeal is the root; receiving and upholding the correct Dharma, faith and wisdom are the roots; gathering and nurturing sentient beings, kindness and compassion are the roots; to accomplish the Buddha path, compassion and wisdom are the roots. This is because he skillfully knows these various distinctions. Second, from "just as \[in this world\]" onward, the analogous extension can be known. Second, from "Why is this?" onward explains the cause, containing two parts: first, questioning. The idea is: the Buddhas have the power to bestow and the compassion to be universal; why are the ten wisdoms bestowed specifically upon Samantabhadra? It explains: Samantabhadra has attained this samādhi, so by the nature of dharmas it should be bestowed. Third, from "At that time" onward, in bodily empowerment there are also two parts: first, this land; later, from "just as \[in this world\]" onward, analogous extension. In the former there are also two: first, the Buddha's hand pats the crown of his head, showing the empowerment of gathering him in. Also, according to the Sanskrit text, it explains that the bodies of the Buddhas of the ten directions do not come here, and stretching their arms is not necessarily long, yet they simultaneously pat the crown of his head, each fully touching the crown without obstructing one another; all are the sovereign karmic functions of the Tathāgata. Second, from "His hand" onward discerns the marks and function of the hand. In it there are ten clauses to reveal endlessness. The first five show that the marks of virtue are complete, meaning smooth, slender, straight, and so forth, hence it says "adorned with marks and signs." The latter five clauses, from "moreover emitting" onward, explain the sovereign wondrous function. The idea explains that this hand extends across the ten directions and encompasses the three periods, gathers causes and effects and covers persons and dharmas; its deep and vast essence and function are boundless and sovereign, beyond the capacity of words to describe. The subsequent concluding extension can be known. > — English (machine translation) (machine translation) - [Previous: 10.22](https://indike.org/pramana/in.bauddha.taisho.1735.10.22) - [Next: 10.24](https://indike.org/pramana/in.bauddha.taisho.1735.10.24) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1735.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.10.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.10.23](https://indike.org/pramana/in.bauddha.taisho.1735.10.23) · Pramāṇa