[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) › 15.7 # 大方廣佛華嚴經疏 15.7 大方廣佛華嚴經疏 15.7 - **Language:** Classical Chinese ### [15.7](https://indike.org/pramana/in.bauddha.taisho.1735.15.7) 第十佛境界甚深，十信觀圓便造佛境。於中亦先問、後答。問中分二：初標能所問人。大眾同問者，攝別歸總，故總別無礙，六相圓融。問文殊者，佛境甚深，除般若妙德，無能達故。始信終智，皆託佛境，故無按定。結難者，表尊敬故，若人若法難致詰故。二「佛子我等」下正申請問。又分為二：初結前標後。加讚妙辯者，敬上首故。二「何等」下別顯問端，句有十一，初總、餘別。初境界有二：一分齊境界，謂從十地因後果位之法是佛所有。二所緣境界，謂佛所知之境，並非餘測，總為佛境。二謂問佛境以何為因。三請佛境度生儀式。四應機普入世間。五能知之智。六所知之法。七圓音起說。八明知體相。九內證平等。十顯現何法。十一量之大小。並非因位作用所及，亦非下位能知，故云佛境。若約能知能度等即是分齊，約所知等名曰所緣。能所雙融，異即非異，言思道斷，是佛境也。答中十頌次第而答，唯廣一義獨在於初與總合辨，欲顯分量遍於總故，即深而廣故。初句總標體深，次句分量廣大，故《佛地論》引經釋云「諸佛境界，唯除虛空，無能為喻。」次句釋上廣，後句釋上深。然有三義：一約一切眾生即如來藏，更何所入？翻迷之悟，故云證入。二約理非即非異，故云入無所入。三約心境，心冥真境故說為入。若有所入，境智未亡，豈得稱入？實無所入，方名真入。即廣之深本起言念，即深之廣安測其涯？二答因問，謂此因無限，略示三義：一殊勝，以行超絕，無等等故；二微妙，以證理深玄，盡法源故；三廣大，以多劫說，少亦不盡故。三答度問，謂隨其心器意樂不同，隨其智力解悟差別，誘引進修令各獲益。以遍法界委悉無謬，差別難知，故云佛境。四答入問，謂世間即是眾生世間，國土即器世間。一切者，遍法界故。入有二義：一以智身潛入，蜜益眾生故。二以色身現入，顯益眾生，智身難知文中偏顯。五答智問，上半權智，橫無不知，故云自在；豎達三際，故無所礙。下半實智，故云慧境平等如空無若干也。虛空之言，亦兼喻上無罣礙也，權實無礙方為佛境。六答法問。法界是理、生界是事，攬理成事、理徹事表，故云無別。是故事則不待壞而恒真，理則不待隱而恒俗，非直廣大無限，亦乃甚深無際究盡了知，故稱佛境。又法界是所證、生界是所化，了知是能證能化，究尋其本亦無差別，是難知之佛境也。七答說問。一切言音隨性隨相皆悉了知，未曾起念故無分別，以一切差別言音即是如來法輪聲攝故。以斯答說音聲實相即法輪故。八知即心體，了別即非真知，故非識所識。瞥起亦非真知，故非心境界。心體離念，即非有念可無，故云性本清淨。眾生等有，或翳不知，故佛開示皆令悟入。即體之用，故問之以知；即用之體，故答以性淨。知之一字眾妙之門，若能虛己而會，便契佛境。九答證問。即證大涅槃三德圓也。非業繫，故解脫也。非煩惱者，轉煩惱即菩提是般若也。無物者，虛相盡故，法身顯也。無住處者，成上法身無所在也。無照者，成上般若能證相寂也。無所行者，成上解脫無業行之用也。由無用故用彌法界，由無照故無所不知，由無在故無所不在，故結句云平等行世間也，是謂三德祕藏佛之境也。十答現問。上半所現，初句橫盡十方、次句竪窮三際。下半能現，並於如來圓鏡智中無念頓現。故〈出現品〉云「菩提普現諸心行」，即斯義也。上來辨十甚深，即問答竟。 > Tenth, the profoundness of the Buddha's realm: when the contemplation of the ten faiths is perfected, one directly accesses the Buddha's realm. Within this, there is also first a question, followed by an answer. In the question there are two parts: first, indicating the questioner and the one questioned. That the great assembly questions together indicates subsuming the particular back into the universal; thus universal and particular are unobstructed, and the six aspects are perfectly interpenetrating. Questioning Mañjuśrī is because the Buddha's realm is extremely profound, and except for the wondrous virtue of prajñā, none can reach it. Beginning with faith and ending with wisdom, all depend on the Buddha's realm; hence there is no fixed presupposition. Concluding with a challenge is to express deep reverence, because both the person and the Dharma are difficult to interrogate. Second, from "Sons of the Buddha, we..." onward, properly submitting the inquiry. This is further divided into two: first, concluding the preceding and indicating what follows. Adding praise of his wondrous eloquence is to revere the foremost leader. Second, from "What..." onward, individually presenting the points of inquiry, consisting of eleven phrases: the first is general, and the rest are specific. First, "realm" has two meanings: 1. the delimited realm, meaning the dharmas of the fruit state following the cause of the ten stages belong to the Buddha; 2. the cognitive object realm, meaning the realm known by the Buddha, which cannot be measured by others; collectively these constitute the Buddha's realm. Second, inquiring what serves as the cause of the Buddha's realm. Third, requesting the procedures by which the Buddha's realm liberates sentient beings. Fourth, responding to capacities by universally entering the world. Fifth, the wisdom that can know. Sixth, the dharmas that are known. Seventh, giving rise to exposition with the perfect voice. Eighth, clarifying knowledge's essence and characteristics. Ninth, internal realization of equality. Tenth, what dharmas are manifested. Eleventh, the greatness and smallness of measure. None of these are reached by the operations of the causal state, nor can they be known by those in lower states; hence it is called the Buddha's realm. In terms of the capacity to know, liberate, and so forth, it is the delimited \[realm\]; in terms of what is known and so on, it is called the cognitive object \[realm\]. When subject and object are both harmonized, difference is precisely non-difference, and the paths of speech and thought are cut off: this is the Buddha's realm. In the answer, the ten verses reply in sequence, with only the one meaning of breadth uniquely placed at the beginning to be treated together with the general, wishing to show that the measure pervades the whole, being broad precisely because it is profound. The first line generally indicates the profundity of the essence; the next line indicates the vastness of its measure. Therefore, the \*Buddhagūmi-śāstra\* cites a sūtra in explanation, stating: "For the realm of the Buddhas, except for empty space, nothing can serve as a metaphor." The next line explains the aforesaid breadth, and the last line explains the aforesaid profundity. However, there are three meanings: 1. In terms of all sentient beings being the tathāgatagarbha, what else is there to enter? Overturning delusion into awakening is therefore called "realizing entry." 2. In terms of the noumenon being neither identical nor different, it is called "entering that which has no entrance." 3. In terms of mind and object, the mind merging with the true object is spoken of as entry. If there were something entered, object and wisdom would not yet be obliterated, so how could it be called entry? Only when there is truly nothing entered is it called true entry. The profundity that is broad fundamentally gives rise to speech and thought; how could one measure the limits of the breadth that is profound? Second, answering the question about the cause: this cause is limitless, briefly indicated by three meanings: 1. excellence, because its practice is transcendent and peerless; 2. subtlety, because its realization of noumenon is profound and occult, exhausting the source of dharmas; 3. vastness, because even if spoken of for many kalpas, not even a fraction can be exhausted. Third, answering the question about liberation: following the differences of their mental capacities and inclinations, and following the distinctions in their intellectual power of understanding, one attracts and guides them to cultivate so that each gains benefit. Because it is detailed and without error throughout the entire dharmadhātu, its differences are difficult to know; hence it is called the Buddha's realm. Fourth, answering the question about entering: "world" means the world of sentient beings; "realms" means the material world. "All" means pervading the dharmadhātu. Entering has two meanings: 1. secretly entering with the wisdom-body to secretly benefit sentient beings; 2. visibly entering with the form-body to manifestly benefit sentient beings; the wisdom-body is difficult to know, so it is specially highlighted in the text. Fifth, answering the question about wisdom: the first half of the verse concerns expedient wisdom, which horizontally leaves nothing unknown, hence called "sovereign," and vertically penetrates the three times, hence "without obstruction." The second half concerns real wisdom, hence saying that the sphere of wisdom is equal like empty space, without multiplicity. The word "empty space" also serves as a metaphor for the aforesaid lack of obstruction; only when expedient and real are unobstructed is it the Buddha's realm. Sixth, answering the question about dharmas: the dharmadhātu is noumenon, and the realm of sentient beings is phenomena; taking hold of noumenon forms phenomena, and noumenon penetrates the surface of phenomena, hence they are said to be "without distinction." Therefore, phenomena do not wait to be destroyed to be constantly true, and noumenon does not wait to be hidden to be constantly conventional; it is not merely vast and limitless, but also profoundly boundaryless, thoroughly and exhaustively known; hence it is called the Buddha's realm. Furthermore, the dharmadhātu is that which is realized, the realm of sentient beings is that which is transformed, and thorough knowledge is that which can realize and transform; when its source is investigated, there is also no difference, which is the Buddha's realm that is difficult to know. Seventh, answering the question about exposition: all spoken sounds are completely known according to their nature and characteristics; never having given rise to thoughts, there is no conceptual discrimination, because all distinct spoken sounds are subsumed under the sound of the Tathāgata's wheel of Dharma. Answering the question on exposition with this means that the true mark of sounds is precisely the wheel of Dharma. Eighth, knowledge is the mental essence; discriminative perception is not true knowledge, hence it is not what consciousness perceives. A fleeting thought is also not true knowledge, hence it is not the realm of the mind. The mental essence is free from thoughts, meaning it is not that there are thoughts that can be negated; hence it is said that its "nature is fundamentally pure." Sentient beings possess it equally, yet obscured they do not know it; therefore the Buddha discloses it so that all are caused to awaken and enter. It is the function of the essence, so he is asked about "knowledge"; it is the essence of the function, so he answers with "purity of nature." The single word "knowing" is the gate of all wonders; if one can empty oneself and meet it, one will directly tally with the Buddha's realm. Ninth, answering the question about realization: this is realizing the perfection of the three virtues of great nirvāṇa. Not bound by karma, hence liberation. Not afflictions: transforming afflictions into bodhi is prajñā. Without entities: because empty marks are exhausted, the dharmakāya is revealed. Having no abiding place: completes the above dharmakāya having no location. Having no illumination: completes the above prajñā whose mark of being able to realize is quiescent. Having no practice: completes the above liberation having no function of karmic practice. Because it has no function, its function pervades the dharmadhātu; because it has no illumination, there is nothing it does not know; because it has no location, there is nowhere it is not present. Therefore the concluding line says "equally practicing in the world"; this is called the secret treasury of the three virtues, the Buddha's realm. Tenth, answering the question about manifestation: the first half is what is manifested; the first line horizontally exhausts the ten directions, and the next line vertically exhausts the three times. The second half is that which can manifest; all manifest without thought and instantaneously within the Tathāgata's great round mirror wisdom. Therefore the "Chapter on Arising and Appearing" says, "Bodhi universally manifests all mental activities"; this is precisely the meaning. Clarifying the ten profundities above concludes the questions and answers. > — English (machine translation) (machine translation) - [Previous: 15.6](https://indike.org/pramana/in.bauddha.taisho.1735.15.6) - [Next: 15.8](https://indike.org/pramana/in.bauddha.taisho.1735.15.8) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1735.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.15.7) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.34.60) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.15.7](https://indike.org/pramana/in.bauddha.taisho.1735.15.7) · Pramāṇa