[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) › 12.5 # 大方廣佛華嚴經疏 12.5 大方廣佛華嚴經疏 12.5 - **Language:** Classical Chinese ### [12.5](https://indike.org/pramana/in.bauddha.taisho.1735.12.5) 第三大段，從第十經去，明十海所管之海。一海各管不可說佛剎塵數，現文但各說十，即為百海，亦有剎種及所持剎。十海即為十段，但記次前十海之名，此文居然易了。十段中一一有二，謂先標能管之海以定方、後「次有」下列所管之海次第。於所管中各有三節：初從能管海邊隣次列九，唯第一段九中闕一；二「如是等」下，總結一海所管之大數；三「其最近」下，廣說最近輪圍一海。於中文皆有二：初舉海種名體。第二「此中最下方」下，所持之剎，亦皆二十重。於中超間文有四節：一舉下層。二超至第十等。金剛幢者，即中央香海，剎種中第十重剎。三更超至第十三者，以等此中央娑婆故。四更至第二十重者，以最上故。言最上者，剎種最上。若云二十重最上，何以得此最上之名？設不欲繁文，何以不加乃至最上耶？然超間者，意存略故。云齊等者，恐失次故，又上下橫竪皆相當故。又此隨所管海有不可說，皆望本能管之海方面一道布列，故下但云此海之外，不言右旋等。第五金剛輪莊嚴底香海，所管但列九海而結文。及最近輪圍之海九行許經，諸梵本中皆同此闕，準前後例，此必定有第十海所管。近輪圍海所持二十重剎內，最初文云此中最下方有香水海名因陀羅華藏者，從香字至藏字並長，由前已說香水海故，前諸海中無此例故。縱依海無過，在文不便。前第一海所管中九海闕一，今此長者多是梵本脫漏，後人注之，誤書相似貝葉耳。餘並可知。十海次第，但觀次前疏文不俟重舉。第三總略結釋，文分為五：一總結都數，謂一海各管一不可說，十海即有十不可說，一海一種，是以數同。二「皆依」下，結海種所依。謂即是前能持剎海本大蓮華，彼名種種光明蘂香幢。今此乃云現菩薩形等者，是此一華隨義異名，有此用故。與前最中海底名同，以中間海底即此大華之體中，受總稱故，取大華體名，或是譯者之誤。三「各各」下，結種異門。此與前釋剎種章，及世界成就中十相參大同。四「此一一」下，結種中之剎。言成世界網者，一一世界猶如網孔遞相接連。如以網持，橫竪交絡皆悉相當，如天珠網。五「於華藏」下，結歸華藏，即建立之處。上來雙釋二章長行竟。 > The third major section, from Fascicle 10 onwards, explains the seas governed by the ten seas. Each single sea governs inexpressibly many Buddha-kṣetra paramāṇus \[of seas\], yet the present text only speaks of ten for each, which makes one hundred seas, which also have kṣetra-seeds and the worlds they uphold. The ten seas constitute ten passages; one need only note the names of the immediately preceding ten seas, and this text will certainly be easy to understand. Each of the ten passages has two parts: first, indicating the governing sea to determine the cardinal direction; second, from "Next there is..." onward, listing the sequence of the governed seas. In \[each list of\] governed seas there are three subsections: first, listing nine in succession adjacent to the governing sea—only the nine in the first passage lack one; second, from "Such as these..." onward, summarizing the grand total governed by one sea; third, from "The one closest to..." onward, explaining in detail the one sea closest to the Cakravāḍa rim. Therein, each text has two parts: first, adducing the name and essence of the sea-seed; second, from "At the lowest position in this..." onward, the worlds upheld by it, which also consist of twenty tiers. Within this, the skipped intervals in the text contain four steps: first, adducing the lowest tier; second, jumping to the tenth, etc. The Vajradhvaja is the tenth-tier world within the kṣetra-seed of the central fragrant ocean. Third, jumping further to the thirteenth, because it equals this central Sahā. Fourth, jumping further to the twentieth tier, because it is the uppermost. "Uppermost" refers to the uppermost of the kṣetra-seed. If one says the twentieth tier is the uppermost, how does it acquire this name "uppermost"? If it were not to avoid prolixity, why not add "and so on, up to the uppermost"? The skipping of intervals was intended for abbreviation. Saying they are "equal" was for fear of losing the sequence, and also because their upper and lower, horizontal and vertical \[positions\] all correspond. Furthermore, as to the inexpressibly many governed seas, all are laid out in a single straight line facing the direction of the original governing sea; hence below it merely says "beyond this sea" without speaking of rotating to the right, etc. For the fragrant ocean with an adamantine-wheel-adorned bed, the fifth, its governed \[seas\] only list nine seas and conclude the text; and the nine lines or so of sūtra regarding the sea closest to the Cakravāḍa rim are likewise missing in all Sanskrit manuscripts. Following the preceding and following examples, this definitely had a tenth governed sea. Within the twenty tiers of worlds upheld by the sea close to the Cakravāḍa rim, the initial text says, "At the lowest position in this, there is a fragrant water ocean named Indrapadmagarbha"; the words from "fragrant" (xiang) to "garbha" (zang) are all redundant, because a fragrant water ocean was already mentioned before, and none of the preceding seas followed this pattern. Even if resting upon a sea is not an error, it is awkward in the text. In the governed seas of the first sea above, one of the nine was missing; this redundancy here is likely due to an omission in the Sanskrit manuscript which later scribes annotated, mistakenly copying it onto similar palm leaves. The rest can all be understood. For the sequence of the ten seas, one need only look at the immediately preceding commentary without waiting for me to repeat it. The third \[part\] summarizes and explains \[the whole\], divided into five: first, summarizing the grand total, meaning each sea governs one inexpressible number, so the ten seas have ten inexpressible numbers; with one seed to one sea, the numbers are identical. Second, from "All rely on..." onward, concluding the basis on which the sea-seeds rely. This refers to the original great lotus that upholds the kṣetra-seas mentioned before, which was named Various-Radiance-Stamen-Fragrance-Dhvaja. Here it says "manifesting bodhisattva forms," etc., which is a different name for this single lotus according to its meaning, because it has this function. Its name is the same as that of the ocean floor in the very center mentioned before, because the central ocean floor is the essence of this great lotus, receiving a general designation; hence it takes the name of the great lotus's essence, or perhaps it was a translator's error. Third, from "Each and every..." onward, concluding the different aspects of the seeds. This broadly agrees with the previous chapter explaining the kṣetra-seeds and the ten marks in the Chapter on the Formation of Worlds. Fourth, from "These individual..." onward, concluding the worlds within the seeds. In stating that they form a network of worlds, each world is like the mesh of a net, interconnecting with one another; as if held by a net, horizontally and vertically interlaced, all correspond to one another, like a celestial net of pearls. Fifth, from "In the Padmagarbha..." onward, concluding by returning to Padmagarbha, which is the locus of establishment. The above completes the dual explanation of the prose of the two chapters. > — English (machine translation) (machine translation) - [Previous: 12.4](https://indike.org/pramana/in.bauddha.taisho.1735.12.4) - [Next: 12.6](https://indike.org/pramana/in.bauddha.taisho.1735.12.6) - [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.12.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.12.5](https://indike.org/pramana/in.bauddha.taisho.1735.12.5) · Pramāṇa