[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) › 17.36 # 大方廣佛華嚴經疏 17.36 大方廣佛華嚴經疏 17.36 - **Language:** Classical Chinese ### [17.36](https://indike.org/pramana/in.bauddha.taisho.1735.17.36) 四釋文者，四品分二：前三當位行德、後一勝進趣後。前會無勝進者，但是趣位方便，未成位故。迴向是位，無進趣者，三賢位滿總為趣地之方便，故亦顯趣無分別，離趣相故。今初，分三：初品辨位、次品辨行、後品明德。初亦名解，文分七分：一三昧分、二加分、三起分、四本分、五說分、六證成分、七重頌分。今初。何故入定？略辨六意：一此三昧是法體故、二非證不說故、三顯此法非思量境故、四觀機審法故、五為受佛加故、六成軌儀故，餘如玄說。文有三別：一入定人。法慧入者，是眾首故，餘入則亂，不調伏故，顯十住法慧能說故。二入定依。謂承佛力推功化主，表無慢故。三入定名。為揀果定，故云菩薩。任性能知觀解善巧，故名方便。十住各攝多門善巧，故云無量。心詣於法，故云入也。又一切三昧皆有三相，謂入、住、出。五識對境，意從門出，遠境護根、意識却入，此通權小。今即照之寂故名為入，即寂之照故名為出，入已未起故名為住。餘三昧等，並如前釋。二「以三昧」下加分。於中三：初總辨因緣、二明加所為、三別顯加相。今初，又三：一標加所因、二加緣顯現、三讚說因緣。今初，謂以三昧力故，論云所以偏加金剛藏者，得此定故。前由佛力能入，今由定力佛現，互為增上力相。云何謂無作三昧？顯自覺智寂不失照，冥同佛心，故感佛現三業加也。二「十方」下加緣顯現。來處佛數皆云千者，望行猶劣故。多佛加者，顯於法及法師增敬心故，又顯諸佛同說故加。佛同名法慧者，得法不異故。論云「此菩薩聞同己名，增踊躍故。」但諸佛於此住門中現皆名法慧，以法力故，法應爾故。普現其前者，不來而至故。三「告法慧」下讚說因緣。於中二：一讚有加因，能入定故。言汝能者，希越之辭，此定難得，汝今乃能入故。舉定名者，向來默入，眾未知名，故舉歎之，令眾仰故。二「善男子十方」下雙說加定因緣。於中先別顯四因：一伴佛神力。諸佛自說者，令眾敬仰故。二主佛宿願。三主佛現威。四法慧善根。略無大眾機感。後入此三昧令汝說法二句，結因所屬。謂由上四事，前三為緣、第四是因，因緣合故入此三昧。故前四定因，令汝說法即是加因，故論云「何故加？為說此法故。」故〈十行〉、〈十向〉之中皆云「令汝入是三昧而演說法故。」又此令汝說法，亦是後文之總。然《十地論》釋諸佛遮那皆由先願故加，則此四段俱是加因。以彼經中諸佛但云加汝威神，遮那則云本願力故加，古人便將諸佛之加為得定因，下之三緣轉為加因。便令得定無後三因，則又字何用？既結云令汝入是三昧，何得後三不為定因？非唯違經文理，亦乃乖論所釋。如實義者，此之四因通於二義：一由此四為得定因，如上所辨；二由後三復是加因，諸佛即以願力而為加因。論主為顯斯旨，故云彼佛先作是願，今復自加。問：加之與定，何先後耶？若先定後加，則不應云汝能入此三昧，此是十方諸佛共加於汝，乃至云及汝善根力故入此三昧。若先加後定，則不應在三昧分後方說加分。又《十地論》云「何故加？為說此法故。」不言為入三昧故。又云唯加金剛藏不加餘者，以是菩薩得此定故。既俱文證，如何會通？古人答云：加定同時。謂若未定而加，則散心不能勝受；若未加而定，則自力不堪入此深定，是故同時。此解亦違教理。現言入三昧竟，諸佛方現身稱讚得定，及說加所為竟方與三業之加。而云同時，豈不違文？若言同時，為因不成，斯則違理。亦不應引俱有因證，以此二事容相離故。若正釋者，加有二種：若約內外，善根威神願力冥資，令其得定，則在定前。若約與智，讚述摩頂勸說三業顯加，則居定後。二文昭著，何其惑哉。 > Fourth, explaining the text: the four chapters are divided into two parts: the first three concern the practice and virtues belonging to the station, and the latter one concerns the superior advancement toward the subsequent \[station\]. The reason the preceding assembly lacked superior advancement is that it was merely an expedient toward the stations, not yet having constituted a station. The pariṇāmanā constitutes stations, yet lacks advancement toward subsequent ones, because the completion of the stations of the three kinds of worthies collectively serves as the expedient toward the stages, and also because it reveals an approach devoid of conceptual differentiation, transcending the marks of advancement. Now, the first \[part\] is divided into three: the first chapter identifies the station, the next chapter identifies the practice, and the latter chapter clarifies the virtues. The first is also named 'understanding', and its text is divided into seven sections: 1. the section on samādhi, 2. the section on empowerment (adhiṣṭhāna), 3. the section on emerging \[from samādhi\], 4. the section on the root, 5. the section on expounding, 6. the section on verification and completion, and 7. the section on reiterated verses. Now for the first. Why enter meditative concentration? Briefly, six purposes are distinguished: 1. because this samādhi is the essence of the Dharma; 2. because without realization it cannot be expounded; 3. to reveal that this Dharma is not a realm of conceptual thought; 4. to examine the faculties \[of beings\] and scrutinize the Dharma; 5. to receive the Buddha's empowerment; and 6. to fulfill the proper ritual protocol; the rest is as explained in the Profound \[Meaning\]. The text has three distinctions: 1. the person entering meditative concentration. The one entering is Dharmamati because he is the head of the assembly; if others entered there would be disorder, as they are not subdued, and to reveal that Dharmamati is capable of expounding the ten abodes. 2. That upon which entering meditative concentration relies: meaning relying on the Buddha's power to attribute the merit to the teaching host, expressing absence of pride. 3. The name of the entering into meditative concentration: in order to distinguish it from the concentration of the fruit, it says 'bodhisattva'. Because \[the mind\] accords with nature and is capable of knowing, with contemplation and understanding possessing skill-in-means, it is named 'skill-in-means'. Because the ten abodes each subsume multiple gates of skill-in-means, it says 'immeasurable'. Because the mind arrives at the Dharma, it says 'entering'. Moreover, all samādhis possess three marks: entering, abiding, and emerging. When the five consciousnesses face sensory objects, the mental consciousness goes out through the gates; distancing from sensory objects and protecting the sense-faculties, the mental consciousness turns back inward—this applies commonly to provisional and Hīnayāna teachings. Here, the stillness that is identical to illumination is named 'entering', the illumination that is identical to stillness is named 'emerging', and having entered and not yet arisen is named 'abiding'. Other samādhis and so forth are all explained as before. Second, the section on empowerment begins from 'By the power of samādhi'. Within this there are three: 1. a general differentiation of causes and conditions; 2. clarifying the purpose of empowerment; 3. specifically revealing the marks of empowerment. In the first, there are again three: 1. indicating the cause of the empowerment; 2. the manifestation of the conditions for empowerment; 3. praising the causes and conditions for expounding. In the first, meaning by the power of samādhi, the treatise states that the reason Vajragarbha was particularly empowered is that he attained this concentration. Previously, through the Buddha's power, he was able to enter; now, through the power of meditative concentration, the Buddhas manifest; they mutually serve as marks of predominant influence. How is it called the unconditioned samādhi? It reveals that the fundamental wisdom of self-realization is still without losing illumination, secretly coinciding with the Buddha's mind; thus it induces the Buddhas to manifest and bestow the empowerment of the three modes of action. 2. The manifestation of the conditions for empowerment begins from 'The ten directions'. The number of Buddhas from each origin is described as a thousand because, compared to the practices, \[these stations\] are still inferior. That many Buddhas empower reveals the increase of reverence toward the Dharma and the dharmabhāṇaka, and also reveals that they empower because the Buddhas expound in unison. That the Buddhas are identically named Dharmamati is because the Dharma they attained is not different. The treatise states: 'When this bodhisattva hears names identical to his own, he increases in joy.' Yet all the Buddhas manifesting in this gate of the abodes are named Dharmamati because of the power of the Dharma, and because the Dharma is naturally so. 'Universally manifesting before him' is because they arrive without coming. 3. Praising the causes and conditions for expounding begins from 'Spoke to Dharmamati'. Within this are two: 1. praising the presence of the cause for empowerment, namely being able to enter meditative concentration. Saying 'You are able' is an expression of rare transcendence: this concentration is difficult to obtain, yet you now have been able to enter it. Adducing the name of the concentration is because hitherto he entered silently and the assembly did not yet know its name; therefore it is adduced and praised to cause the assembly to look up with reverence. 2. The dual explanation of the causes and conditions of empowerment and meditative concentration begins from 'Good son, the ten directions'. Within this, first four causes are specifically revealed: 1. the divine power of the accompanying Buddhas—that the Buddhas speak it themselves is to cause the assembly to revere them; 2. the past vows of the principal Buddha; 3. the present majesty of the principal Buddha; 4. the kuśala-mūla of Dharmamati. The receptivity and resonance of the great assembly are omitted. Afterward, the two phrases 'Entering this samādhi' and 'Causing you to expound the Dharma' conclude the attribution of the causes: meaning that through the above four matters, the former three are conditions and the fourth is the cause; because cause and condition combine, he enters this samādhi. Hence, the four prior are the causes of concentration, while 'causing you to expound the Dharma' is the cause of empowerment; thus the treatise states, 'Why empower? In order to expound this Dharma.' Therefore, within the 'Ten Practices' and 'Ten Dedications', both state: 'To cause you to enter this samādhi and expound the Dharma.' Furthermore, this 'causing you to expound the Dharma' also summarizes the subsequent text. However, the Daśabhūmika-śāstra explains that all the Buddhas and Vairocana empower due to prior vows; thus all four passages are causes of empowerment. Because in that sūtra the Buddhas merely say 'empower you with divine majesty', whereas Vairocana says 'empowers due to the power of original vows', ancient commentators then took the Buddhas' empowerment as the cause for attaining concentration, and converted the three conditions below into causes of empowerment. This caused attaining concentration to lack the latter three causes; then what would be the use of the word 'also'? Since it concludes, 'causing you to enter this samādhi', how could the latter three not be causes of concentration? This not only contradicts the text and principle of the sūtra, but also opposes what the treatise explains. As for the true meaning, these four causes apply to two senses: 1. due to these four being the causes for attaining concentration, as distinguished above; 2. due to the latter three also being causes of empowerment, the Buddhas then take the power of vows as the cause of empowerment. In order to reveal this principle, the author of the treatise states that that Buddha previously made this vow, and now again empowers by himself. Question: Between the empowerment and the concentration, which is prior and which posterior? If concentration comes first and empowerment after, it should not say 'You are able to enter this samādhi; this is the collective empowerment of you by the Buddhas of the ten directions... up to... and through the power of your kuśala-mūla you entered this samādhi.' If empowerment comes first and concentration after, then the section on empowerment should not be expounded only after the section on samādhi. Moreover, the Daśabhūmika-śāstra states: 'Why empower? In order to expound this Dharma'—it does not say 'in order to enter samādhi.' It also states that they only empowered Vajragarbha and no other because this bodhisattva attained this concentration. Since both have textual evidence, how are they reconciled? Ancient commentators answered: empowerment and concentration are simultaneous. That is, if empowerment occurs without concentration, the distracted mind cannot bear receiving it; if concentration occurs without empowerment, one's own power cannot enter this profound concentration; therefore they are simultaneous. This interpretation also contradicts teaching and principle. The text shows that after he had fully entered samādhi, the Buddhas only then manifested their bodies, praised his attainment of concentration, and, after stating the purpose of empowerment, only then bestowed the empowerment of the three modes of action. To say they are simultaneous—how does that not contradict the text? If one says they are simultaneous, then they cannot serve as causes, which contradicts principle. Nor should one cite the proof of co-arising cause (sahabhū-hetu), because these two matters admit of being separate. If properly explained, there are two kinds of empowerment: if regarded in terms of internal and external, where kuśala-mūla, majestic power, and the power of vows secretly assist him to attain concentration, it precedes concentration. If regarded in terms of bestowing wisdom, praising, touching the crown of the head, and urging speech—the manifest empowerment of the three modes of action—it follows concentration. The two texts are clearly evident; why be confused? > — English (machine translation) (machine translation) - [Previous: 17.35](https://indike.org/pramana/in.bauddha.taisho.1735.17.35) - [Next: 17.37](https://indike.org/pramana/in.bauddha.taisho.1735.17.37) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.1735.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.17.36) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.5.35) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.17.36](https://indike.org/pramana/in.bauddha.taisho.1735.17.36) · Pramāṇa