[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) › 13.6 # 大方廣佛華嚴經疏 13.6 大方廣佛華嚴經疏 13.6 - **Language:** Classical Chinese ### [13.6](https://indike.org/pramana/in.bauddha.taisho.1735.13.6) 第二「諸佛子」下隨門別顯。文分為三：初終此品辨身名差別，答上佛住之問，近廣種種身等八句，以色相等皆屬身故。二〈四諦品〉辨言教遍周，答佛所說法問，近廣種種語業。三〈光明覺品〉明光輪窮照，答上威德、法性、菩提三問，近廣種種觀察。其五句依報，但有現相答，廣在前會故。今初。廣上名者，然聖人無名，為物立稱。若就德以立，德無邊涯；若隨機立名，等眾生界。雖復多種，皆為隨宜生善滅惡見理而立，海印頓現，不應生著也。文中分四：一娑婆之內自有百億；二娑婆隣近，即百億之外；三類通一切，謂盡十方；四釋差別所由，由隨物故。初中分三：初此四洲、二四洲之隣十界、三總結娑婆。今初，亦三：初標處、次列名、後結數，他皆倣此。舉四洲者，昔云：意取閻浮，言總意別，餘三天下佛不出故。然雖不出，除北俱盧，餘容有往。下並準之。一切義成，即悉達也，無事不成就故。圓滿月者，惑斷智圓，恩蔭清涼故。師子吼者，名決定說。釋迦牟尼者，釋迦云能，能仁種故。牟尼云寂默，契寂理故。第七仙者，七佛之末故。若取賢劫，當第四仙。即喻也，無欲染故。毘盧遮那，廣如前釋。瞿曇氏者，唯約姓也。此云地主，以從劫初代代相承為轉輪王故。然上云釋迦，乃是族望；此即姓望，故《智論》第二云「釋迦牟尼，姓瞿曇故。」《佛名經》亦然。沙門，此云息惡，無惡不息，故復稱大。最勝者，聖中極故，德無加故。導師者，引導眾生離險難故，於生死海示眾寶故。然名含多義，略釋此十，恐文繁博，餘但隨難解之。二「此四天下東」下，此洲之隣十界，即為十段。其善護等，皆四洲之通稱也。今初東方。斷言論者，證離言故，無能說過故。南云帝釋者，為天人主，能稱物心故。西云水天者，水善利萬物，天光淨故。北方醫羅跋那者，具云醫濕弗羅跋那。醫濕弗，自在也。羅跋那者，聲也。即圓音自在耳。上云盛火者，盛火焚薪不擇林木，佛智利物無揀賢愚。問：餘聖教說大輪圍內平布百億，上即諸天、下安地獄。如何此說上下皆有四洲？答：此教所說事隨理融，隨說法處即是當中，縱極上際旁至大輪圍山，亦有十方互為主伴，以融為眷屬本敷非多。十方界融亦準於此，因此略說娑婆融通。改非改相，略有其五：一約事常定，如小乘說；二隨心見異，若身子、梵王；三就佛而言，本非淨穢；四隨法迴轉，如上主伴互為；五潛入微塵，如前會說。若通論餘淨土，更有五義，謂諸剎相入義、相即義、一具一切義、廣陜自在義、帝網重疊義，並如前後諸文所說。三「諸佛子此娑婆」下總結娑婆。 > Second, from "Bodhisattvas" onward, distinguishing \[them\] individually according to the gateways. The text is divided into three parts: First, ending with this chapter, it analyzes the differences of bodies and names, answering the preceding question on the Buddha's dwelling, which directly expands upon the eight clauses such as "manifold bodies", because bodily forms and marks all belong to the body. Second, the "Chapter on the Four Truths" analyzes the universal pervasiveness of verbal teachings, answering the question on the Dharma preached by the Buddha, directly expanding upon the manifold bodily actions of speech. Third, the "Chapter on Awakening by Light" clarifies the light-discs illuminating everywhere, answering the preceding three questions on majesty and virtue, dharmatā, and bodhi, directly expanding upon the manifold observations. As for the five clauses on dependent fruition, they are answered only through manifest marks, having already been broadly explained in the previous assembly. Now, the first. As for expanding on the names above: the sage has no name, but designates names for the sake of beings. If established according to virtues, virtues are boundless; if established according to the capacities of beings, they equal the realm of sentient beings. Although there are multiple kinds, they are all established to adapt to what is fitting to produce good, destroy evil, and perceive the principle, instantly manifested like the ocean seal, so one should not give rise to attachment. In the text there are four divisions: first, within Sahā itself there are ten billion; second, adjacent to Sahā, which is beyond the ten billion; third, extending by analogy to all, that is, exhausting the ten directions; fourth, explaining the reason for the differences, which is because of adapting to beings. In the first there are three divisions: first, the present four continents; second, the ten realms adjacent to the four continents; third, concluding summary of Sahā. Now the first also has three: first, indicating the place; next, listing the names; afterward, concluding the count—all others follow this model. To cite the four continents: in the past it was said that the intention takes Jambudvīpa—the phrasing is general but the intention is specific, because Buddhas do not appear in the other three continents. However, although he does not appear \[there\], with the exception of Uttarakuru, he may go to the rest. The following also follow this. "All-Meaning Accomplished" is Siddhārtha, because no endeavor is unaccomplished. "Full Moon" means that defilements are cut off and wisdom is complete, and his grace shelters with coolness. "Lion's Roar" means definitive preaching. "Śākyamuni": Śākya means "capable", being of a compassionate and benevolent lineage; Muni means "silent and still", tallying with the silent principle. "Seventh Ṛṣi" means the last of the seven Buddhas. If taking the Fortunate Kalpa, he would be the fourth Ṛṣi; it is a metaphor, because he has no defilement of desire. "Vairocana" is broadly explained as before. "Gautama" refers exclusively to the clan name. Here it means "Lord of the Earth", because from the beginning of the kalpa they were Cakravartins generation after generation. However, above it says Śākya, which refers to the family; this refers to the clan name. Therefore the second fascicle of the Treatise \[on the Great Perfection of Wisdom\] says: "Śākyamuni has Gautama as his clan name." The Sūtra of Buddha Names is also like this. "Śramaṇa" here means "quelling evil"; since there is no evil that is not quelled, it is also called "Great". "Supreme" means the utmost among sages, whose virtues cannot be surpassed. "Guide" means leading sentient beings away from perilous difficulties and showing the multitude of jewels in the ocean of saṃsāra. However, names contain many meanings; I have briefly explained these ten, fearing the text would become excessively verbose; the rest will only be explained as difficulties arise. Second, from "East of these four continents" onward, the ten realms adjacent to these continents comprise ten sections. "Good Protection" and the like are all common designations for the four continents. Now first, the eastern direction. "Severing Disputation" means witnessing what transcends speech, because no one can speak beyond it. In the south, "Śakra" means being the master of devas and humans, able to match the minds of beings. In the west, "Varuṇa" means that water benefits the myriad things well, and devas are pure and radiant. In the north, "Airāvaṇa" is fully called \*Īśvaravaṇa\*; \*īśvara\* is freedom/mastery, and \*vaṇa\* is sound; this is the mastery of the perfect voice. Above, "Blazing Fire" means that a blazing fire burns fuel without selecting among trees of the forest, just as the Buddha's wisdom benefits beings without distinguishing between the worthy and the foolish. Question: Other sacred teachings say that within the Great Iron Ring the ten billion are arranged flat, with the heavens above and the hells below. Why does this text say there are four continents above and below? Answer: What is explained in this teaching is that phenomena harmonize in accordance with noumenon. Wherever the Dharma is preached is the very center; even if reaching the utmost upper limit or laterally reaching the Great Iron Ring Mountains, there are also ten directions mutually serving as host and companion, because by harmonizing as retinue, the original arrangement is not plural. The harmonization of the realms of the ten directions is also like this. Therefore, the harmonization and interpenetration of Sahā is briefly explained. Regarding the marks of modification and non-modification, there are briefly five: first, in terms of phenomena, it is permanently fixed, as the Hīnayāna explains; second, according to the mind, perceptions differ, as with Śāriputra and the Brahmā King; third, speaking from the perspective of the Buddha, it is originally neither pure nor defiled; fourth, turning according to phenomena, as in the mutual host and companion above; fifth, covertly entering a paramāṇu, as explained in the previous assembly. If broadly discussing other pure lands, there are five more meanings: the meaning of mutual entry of lands, the meaning of mutual identity, the meaning of one containing all, the meaning of the mastery of breadth and narrowness, and the meaning of the overlapping of Indra's net; all are as explained in the preceding and following texts. Third, from "Bodhisattvas, this Sahā" onward, concluding summary of Sahā. > — English (machine translation) (machine translation) - [Previous: 13.5](https://indike.org/pramana/in.bauddha.taisho.1735.13.5) - [Next: 13.7](https://indike.org/pramana/in.bauddha.taisho.1735.13.7) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1735.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.13.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.13.6](https://indike.org/pramana/in.bauddha.taisho.1735.13.6) · Pramāṇa