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# 大方廣佛華嚴經疏 12.26

大方廣佛華嚴經疏 12.26

- **Language:** Classical Chinese

### [12.26](https://indike.org/pramana/in.bauddha.taisho.1735.12.26)

第二遇第二佛，文分為二：先結前生後、二正顯佛興。今初，謂將說後佛，故總論劫壽明多小劫者，欲顯多佛現故。說人壽佛壽者，由佛壽促而人壽長，故得威光一生歷事三佛。二「彼佛滅」下正顯佛興。文分為五：一明滅後佛興、二覩相獲益、三讚德勸詣、四眷屬同歸、五聞經悟入。今初也。此中佛名，謂智導萬行皆到彼岸。見性了了，故名善眼。果由因飾，是曰莊嚴。

> Second, \[the section on\] encountering the second Buddha, the text divides into two: first, concluding the preceding to introduce the following; second, directly revealing the Buddha's arising. As for the first: because the subsequent Buddha is about to be explained, the lifespan of the kalpa is discussed in general terms, clarifying the number of small kalpas in order to reveal that many Buddhas appear. As for explaining the lifespans of humans and the Buddha: because the Buddha's lifespan was brief while the human lifespan was long, Great Luminescence was able in a single lifetime to serve three Buddhas sequentially. Second, from 'after that Buddha passed into extinction' downward, it directly reveals the Buddha's arising. The text divides into five: 1. clarifying the Buddha's arising after the extinction \[of the former\]; 2. beholding the marks and obtaining benefit; 3. praising virtues and exhorting \[the assembly\] to approach; 4. the retinue taking refuge together; 5. hearing the sūtra and awakening to enter \[it\]. This is the first. In this context, the Buddha's name signifies that wisdom guides the myriad practices, all reaching the other shore. Seeing the nature with complete clarity, he is therefore named Good Eye. Because the fruition is adorned by the cause, he is called Adornment.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.12.26) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1735.12.26](https://indike.org/pramana/in.bauddha.taisho.1735.12.26) · Pramāṇa
