[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) › 11.30 # 大方廣佛華嚴經疏 11.30 大方廣佛華嚴經疏 11.30 - **Language:** Classical Chinese ### [11.30](https://indike.org/pramana/in.bauddha.taisho.1735.11.30) 應頌有十，文分為二：前六明山體相莊嚴，頌前別顯；後四辯山妙用自在，亦顯依正無礙，即頌前結文。前中五：初一總頌圍山，初句所圍、次二句能圍、後句出因。言無邊者，有其二義：一但總相顯多，故云無邊，實有邊表。二說有圍山外者是無邊之邊，不礙理而即事故。今云無邊者，是邊之無邊，不壞相而即理故。二有一頌頌前山輪。三一頌山體。四一頌成山之緣。五六二偈頌前水等諸嚴，及加衣等。後四妙用自在。並顯可知。第二臺面，寶地即體心性，定之所成也。長行文三：初標所在、二「一切」下別顯體相莊嚴、三總結。二中十句，初一地體標以金剛，釋以堅固不壞，遍華藏地盡是金剛，故上菩提場地徹華藏也。二地相平淨。餘八皆莊嚴，謂三飾以寶輪、四畜以寶藏、五間以異寶、六散以寶末、七布以蓮華、八分置香摩尼、九充以莊嚴具。但云諸嚴，嚴有多少。三世佛國之嚴而為嚴者，顯無盡之嚴具也。十覆以寶網隱映莊嚴。網有何用？普現佛影。此網何相？如天帝網而布列也。又此帝網重現無盡，成上普現如來境界，及上一一境界皆無盡也。偈有十頌，分二：前七頌前別顯、後三頌總結。前中三：初四頌前八段而小不次者，顯前無優劣故。或重或廣者，顯義無方也。恐繁不配，可以意得。次二頌嚴具如雲。後一偈頌如天帝網，謂一寶既收一切，則彼剎諸塵復攝一切，即重重也。後三偈頌總結者，結其所屬，初偈結屬道場、次屬佛力、後結能知之人。 > There are ten geyas, divided into two sections: the first six illuminate the marks of the mountain's essence and its adornments, versifying the previous specific exposition; the latter four explain the mountain's wondrous function and sovereignty, also showing the non-obstruction between the environmental and personal \[realms\], which versifies the previous concluding passage. Within the first \[section\] there are five: the first single \[verse\] generally versifies the encircling mountains—the first line is what is encircled, the next two lines are what encircles, and the last line presents the cause. Saying 'boundless' has two meanings: first, simply in terms of general characteristics it indicates vastness, hence called boundless, while in actuality it has boundaries. Second, stating that what lies outside the encircling mountains is the boundary of the boundless is because, without obstructing noumenon, it is identical with phenomena. Now saying 'boundless' means the boundlessness of the boundary, because, without destroying marks, it is identical with noumenon. Second, there is one verse versifying the former mountain rims. Third, one verse on the mountain's essence. Fourth, one verse on the conditions that formed the mountain. Fifth, two verses versifying the aforementioned adornments such as waters, and adding robes, etc. The latter four \[verses\] on wondrous function and sovereignty are obvious and can be understood. Second, the terrace surface: the jewel ground is identical with the essence of mind-nature, formed through concentration. The prose text has three parts: first, marking its location; second, from 'all' downward, specifically revealing the essence, marks, and adornments; third, the general conclusion. Within the second, there are ten phrases: the first indicates the ground's essence as diamond, explained as solid and indestructible; the entire ground of the Padmagarbha is completely diamond, which is why above, the ground of the site of awakening extends throughout the Padmagarbha. Second, the ground's mark is level and pure. The remaining eight are all adornments: third, decorated with jewel wheels; fourth, harboring jewel treasuries; fifth, intercalated with rare jewels; sixth, strewn with jewel powder; seventh, spread with lotuses; eighth, distributed with fragrant mani-jewels; ninth, filled with adornments. It simply says 'various adornments,' and there are many such adornments. The adornments of the Buddha-lands of the three periods of time serving as its adornments reveals the inexhaustible instruments of adornment. Tenth, covered with jewel nets with shimmering adornment. What is the use of the nets? Universally manifesting the shadows of the Buddhas. What is the appearance of these nets? Arranged like the net of the heavenly king Indra. Furthermore, this Indra's net repeatedly reflects inexhaustibly, bringing about the aforementioned universal manifestation of the Tathāgata's realm, as well as each and every preceding realm being inexhaustible. There are ten verses, divided into two: the first seven versify the previous specific exposition; the latter three versify the general conclusion. Within the first \[part\] there are three: the first four versify the previous eight passages slightly out of sequence, showing that among the former there is neither superior nor inferior. Being repetitive or extensive shows that the meaning has no fixed boundary. Lest it become cumbersome, they are not matched up here; this may be grasped by meaning. The next two versify the adornments being like clouds. The last single verse versifies being like the net of the heavenly king Indra, meaning that since one jewel encompasses all, then the various dust motes of those lands also encompass all, which is the layer upon layer \[of reality\]. The latter three verses versifying the general conclusion conclude regarding what they belong to: the first verse concludes regarding the site of awakening; the next regarding the Buddha's power; and the last concludes regarding the persons capable of knowing. > — English (machine translation) (machine translation) - [Previous: 11.29](https://indike.org/pramana/in.bauddha.taisho.1735.11.29) - [Next: 11.31](https://indike.org/pramana/in.bauddha.taisho.1735.11.31) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1735.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.11.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.11.30](https://indike.org/pramana/in.bauddha.taisho.1735.11.30) · Pramāṇa