[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) › 12.37 # 大方廣佛華嚴經疏 12.37 大方廣佛華嚴經疏 12.37 - **Language:** Classical Chinese ### [12.37](https://indike.org/pramana/in.bauddha.taisho.1735.12.37) 第五釋文。若隨義約品科十分之中，此下三品當果用應機普周分。若約隨法就會科十分之中，此一會當第二能信成德會。今就四番問答科。從此終第七會，即當第二修因契果生解分。若順諸會，應直分問答。今為順文，一會分三：第一序分、第二請分、第三說分。今先序分。具如經初，但加普光以為小異。略分為三：初標主時處、二「始成」下別顯三事、三「與十佛」下輔翼圓滿。二中分三：初別顯說時。二「於普光」下別顯說處。處在菩提場東南可三里許熙連河曲，彼河之龍為佛造此。今舉總攝別，前標國名以本收末；上舉場稱故，下不動覺樹而遍十方。三「妙悟」下別顯主德，亦即示成正覺之相也。準第八會初及《深密經》等，皆說佛有二十一種功德，〈升兜率品〉當廣明之。今文有初十句，亦略釋耳。十句之中，初總、餘別。總中，妙悟皆滿者，妙悟，晉經名善覺，論經名正覺，良以梵音云蘇，含於妙善及正等故，譯者隨取。悟即覺也。雙照真俗，故稱妙悟。備下諸句，異於因人，故復稱滿。別中，一二行永絕者，煩惱所知、生死涅槃皆名二行，俱不現前名為永絕。二達無相法者，清淨真如名無相法。達者了也。三如來常住大悲，任運利樂。又常安止聖天梵住，故云住於佛住。四所證能證及以化用，皆等諸佛。五具能治道，解脫障故。六所說教法，外道不能轉故。七行諸世間違順，魔怨不能礙故。八安立教法，超言念故。九於三世境，若事若理，了達記別，無錯謬故。具此九別，成初總句。同異成壞，準思可知。 > Fifth, explaining the text. If according to the division into ten sections based on the meaning of the chapters, the following three chapters correspond to the 'Section on the Fruit's Function Responding to Capacities Universally Pervading'. If according to the division into ten sections based on the Dharma aligned with the assemblies, this single assembly corresponds to the second, the 'Assembly of Faith Accomplishing Virtue'. Now, dividing in accordance with the four rounds of questions and answers: from this to the end of the seventh assembly corresponds to the second, the 'Section on Cultivating the Cause to Accord with the Fruit and Generating Understanding'. If following \[the format of\] the various assemblies, it should simply be divided into questions and answers. Now, to accord with the text, a single assembly is divided into three: first, the preparatory section; second, the request section; third, the exposition section. Now, first, the preparatory section. It is fully like the beginning of the sūtra, only differing slightly by adding 'Universal Light'. It is briefly divided into three: first, marking the host, time, and place; second, from 'when first attained' onward, specifically revealing the three matters; third, from 'together with ten buddhas' onward, the fulfillment of the retinue. Within the second part, it is divided into three: First, specifically revealing the time of preaching. Second, from 'in the Universal Light' onward, specifically revealing the place of preaching. The place is located about three li southeast of the Bodhimaṇḍa, at a bend of the Nairañjanā River; the dragon of that river created this for the Buddha. Now presenting the general subsumes the specific; earlier marking the name of the country gathered the branches into the root; because above it mentioned the name of the \[Bodhimaṇḍa\] site, below \[it shows that\] without moving from the tree of awakening, \[he reaches\] everywhere throughout the ten directions. Third, from 'wondrous awakening' onward, specifically revealing the virtues of the host, which also shows the marks of attaining sambodhi. Based on the beginning of the eighth assembly and the Saṃdhinirmocana-sūtra and so forth, all say that the Buddha has twenty-one kinds of virtues; they will be explained extensively in the 'Ascending to Tuṣita' chapter. The present text has the first ten phrases, which are also explained briefly here. Among the ten phrases, the first is general, and the rest are specific. In the general \[phrase\], 'wondrous awakening was all-complete': for 'wondrous awakening', the Jin translation has 'good awakening', and the Śāstra translation has 'sambodhi' (correct awakening); this is truly because the Sanskrit sound su encompasses 'wondrous', 'good', and 'correct', so the translators selected accordingly. Awakening means bodhi. Illuminating both the ultimate and the conventional, it is therefore called 'wondrous awakening'. Possessing all the following phrases, it is distinct from persons in the causal stage; hence it is also called 'complete'. Among the specific \[phrases\]: 1. 'The two practices were forever severed': afflictive \[obscurations\] and cognitive \[obscurations\], saṃsāra and nirvāṇa, are both called the 'two practices'; neither manifesting before \[him\] is called 'forever severed'. 2. 'Penetrated the markless Dharma': pure tathatā is called the 'markless Dharma'. 'Penetrated' means understood. 3. The Tathāgata constantly abides in great compassion, spontaneously benefiting and gladdening \[beings\]. Furthermore, he constantly abides in the holy, divine, and brahma abidings; hence it says 'abode in the Buddha's abiding'. 4. That which is realized, that which realizes, and the transformative functions are all equal to all buddhas. 5. Equipped with the path of the antidote, because of being liberated from hindrances. 6. The doctrinal teaching preached cannot be overturned by non-Buddhists. 7. Walking through the favorable and adverse conditions of the world, māras and enemies cannot obstruct him. 8. Establishing the doctrinal teaching, which transcends speech and thought. 9. Regarding the objects of the three periods of time, whether phenomena or noumenon, he understands and prophesies them without error. Possessing these nine specifics completes the first general phrase. Identity, difference, accomplishment, and destruction can be known by reflecting on them accordingly. > — English (machine translation) (machine translation) - [Previous: 12.36](https://indike.org/pramana/in.bauddha.taisho.1735.12.36) - [Next: 12.38](https://indike.org/pramana/in.bauddha.taisho.1735.12.38) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1735.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.12.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.12.37](https://indike.org/pramana/in.bauddha.taisho.1735.12.37) · Pramāṇa