[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) › 19.55 # 大方廣佛華嚴經疏 19.55 大方廣佛華嚴經疏 19.55 - **Language:** Classical Chinese ### [19.55](https://indike.org/pramana/in.bauddha.taisho.1735.19.55) 第二正顯偈辭。有一百二十一頌，文分三段：初八十二偈，超頌就法略示；二有三十四偈，却頌就喻校量；三有五偈，結德勸讚令景慕發心。歎深難說，遍於三段。又歎為長行偈頌之本，故略不頌之。初中文亦分五：初有十七偈，頌第一解行圓滿。二「菩薩始發」下十七頌，超頌第四能作佛事。三「菩薩所住」下十八偈，却頌第三得佛平等。四「趣向菩提」下六偈半，頌第五大智現前。五「恒勸眾生」下二十三偈半，頌第二妙果當成。文不次者，顯德無前後故。又長行明先同果體、後同果用；偈頌明用可在今、果明當得。大智通遍故前後互明。初中，文分為二：初一偈頌前正明解行圓滿。然初句是總舉發心為因，餘十六偈頌前徵釋。於中有七：初一偈頌充遍一切世界。二有二偈頌為欲度脫一切世界眾生。三有一偈頌知世界成壞知者，意在往化覲佛故。四一偈半頌為悉知一切眾生垢淨故，及一切世界三有清淨，知垢意在令淨故。五趣三有，名左右耳。五「紹隆」下兩偈半，却頌為不斷如來種性故。初半摧邪顯正即紹隆義，次句示佛種之體性，次二句即起佛種緣，餘是種起之相。化化不絕是報佛恩，心如金剛是種性義，照佛所行修菩提行，則佛種不斷也。六五偈頌知眾生心樂煩惱習氣下四種發心，於中初偈總明所知事。想是妄想即煩惱也，業即習氣，果即死此生彼，心即心行，根性即諸根。次二偈顯知之體相，皆即事入玄。次偈非唯知病，亦識法藥，故如世尊。後偈非唯空知，行願相符能為實益。七有三偈頌知一切眾生三世智，謂離三世障故。障有十種，一煩惱雜染障、二觸境迷倒障、三長時懈怠障、四取著因果障、五邪教邪師引轉障、六趣下乘障、七麁相現前障、八於遍趣行無堪能障、九隨言生解障、十不亡能所障，如次十句各一對治。末後二句總結通達。第二「菩薩始發」下有十七偈，頌上能作佛事，總分為十。初二偈頌即能說法教化調伏一切眾生，以悲智相導故。二有一偈頌諸佛讚歎，歎必加故。三有一偈頌即能振動一切世界，動入互舉。四「菩薩具足」下六偈頌即能息滅一切諸惡道苦，於中具悲智之德，故能拔因果之苦而無我人。五有一偈頌即能光照一切世界，照世意在照諸眾生。六一偈頌即能嚴淨一切國土，毛孔現剎即神通嚴也。七有一偈半，頌上即令一切眾生歡喜，供佛問法但為益物故。八一偈半頌上即能入一切法界性，初半聞而通達、次半思而兼說、後半修而無著。九有半偈依修而證，頌即能持一切佛種性也。十有一偈半頌即能示現成佛。第三「菩薩所住」下十八偈頌得佛平等。於中分四：初三偈半頌佛境界平等，初偈分齊境、次偈兼所證所緣境、後一偈半舉況顯勝。二「善知」下四偈半頌功德平等。三有一偈頌前文得如來一身無量身平等。四「於諸」下九偈頌真實智慧，於中有四：初四頌發離一切妄想廣大心、二有二頌發窮三際廣大心、三有二頌發順涅槃菩提廣大心、四一偈結勸可知。第四「趣向菩提」下六偈半頌大智現前，於中初一結前生後；餘正頌大智現前，初偈於佛無著、次偈即若眾生若眾生法、次偈即若佛若佛法、次偈若世間若世間法、次偈若菩薩若菩薩法，二乘文略。後半偈頌上結文。念十方佛，即求一切智。無依無取，即於諸法界心無所著。第五有二十三偈半頌前妙果當成。於中有九：初三偈半頌常為一切諸佛護念，以具德故。二半偈頌當得無上菩提。三半偈頌與其妙法。大人法者，八大人覺也。四有一偈頌佛體平等，時處平等即佛體故。五有一偈頌已修三世諸佛助道之法。六有六偈頌成就三世諸佛力無所畏，廣十力之別名、略無畏之都號，於中五偈半別明十力、後半偈顯得分齊。七有五偈頌已莊嚴三世諸佛不共佛法，三世間圓融不共權小故。八五偈頌悉得諸佛說法智慧力。九一偈結德無盡並屬初心，該前諸段。 > Second, directly presenting the verses. There are one hundred and twenty-one verses, and the text is divided into three sections: first, eighty-two verses leaping ahead to restate, briefly demonstrating according to the Dharma; second, thirty-four verses turning back to restate, making comparisons according to analogies; third, five verses concluding virtues and exhorting praise to induce admiration and the arousal of the mind. Praising it as profound and difficult to expound pervades the three sections. Furthermore, because praise is the basis of both the prose and the verses, it is omitted from the versification. Within the first, the text is also divided into five: first, seventeen verses restate the first section, the perfection of understanding and practice. Second, from "When the bodhisattva first generates..." downward, seventeen verses leap ahead to restate the fourth, being able to perform Buddha-deeds. Third, from "Where the bodhisattvas abide..." downward, eighteen verses turn back to restate the third, attaining equality with the Buddhas. Fourth, from "Advancing toward bodhi..." downward, six and a half verses restate the fifth, the presence of great wisdom. Fifth, from "Constantly exhorting sentient beings..." downward, twenty-three and a half verses restate the second, the marvelous fruit that shall be achieved. That the text is not in sequential order is to reveal that virtues have no before and after. Moreover, the prose clarifies being first identical with the fruit's essence and afterwards identical with the fruit's function; the verses clarify that the function can exist in the present, while the fruit is clarified as to be attained in the future. Because great wisdom is pervasive, the former and latter mutually illuminate each other. In the first \[group of seventeen\], the text is divided into two: the first verse restates the preceding direct clarification of the perfection of understanding and practice. However, the first line generally adduces generating the mind as the cause, and the remaining sixteen verses restate the preceding questioning and explanation. Therein are seven: first, one verse restates pervading all worlds. Second, two verses restate wishing to deliver sentient beings of all worlds. Third, one verse restates knowing the formation and destruction of worlds; "knowing" has the intent of going to transform \[beings\] and behold the Buddhas. Fourth, one and a half verses restate completely knowing the defilement and purity of all sentient beings, and the three states of existence in all worlds being purified; knowing defilement is intended to bring about purity. The five destinies and the three states of existence are merely alternate designations. Fifth, from "Continuing and glorifying..." downward, two and a half verses turn back to restate not severing the lineage of the Tathāgatas. The first half, destroying the heterodox and revealing the orthodox, is the meaning of continuing and glorifying; the next line shows the essence of the Buddha-lineage; the next two lines are the conditions for giving rise to the Buddha-lineage; the remainder are the marks of the lineage arising. Transforming incessantly is repaying the Buddha's kindness; a mind like vajra is the meaning of the lineage; illuminating what the Buddhas practice and cultivating the practices of bodhi, then the Buddha-lineage is not severed. Sixth, five verses restate the four kinds of generating the mind from knowing sentient beings' mental desires, afflictions, and habit-energies downward; therein, the first verse generally clarifies the phenomena known. Conceptualization is false discrimination, which is affliction; karma is habit-energy; fruit is dying here and being born there; mind is mental activity; and capacities are the various faculties. The next two verses reveal the essence and marks of knowing, all entering into the profound right through phenomena. The next verse shows not only knowing the illness but also recognizing the Dharma-medicine, hence being like the Bhagavat. The final verse shows not merely knowing in vain, but practice and vows corresponding to each other so as to effect actual benefit. Seventh, three verses restate the wisdom of knowing the three periods of time of all sentient beings, meaning being free from the obstacles of the three periods of time. There are ten kinds of obstacles: 1. the obstacle of affliction and defilement; 2. the obstacle of confusion and delusion upon contacting objects; 3. the obstacle of long-term indolence; 4. the obstacle of grasping at cause and effect; 5. the obstacle of being led astray by false teachings and false teachers; 6. the obstacle of tending toward the lower vehicles; 7. the obstacle of coarse marks appearing; 8. the obstacle of incapacity regarding universally directed practices; 9. the obstacle of giving rise to understanding following words; 10. the obstacle of not effacing subject and object. As listed, each of the ten lines provides an antidote. The final two lines generally conclude with complete penetration. Second, from "When the bodhisattva first generates..." downward, there are seventeen verses restating the aforementioned ability to perform Buddha-deeds, generally divided into ten. The first two verses restate being able to expound the Dharma to teach, transform, and subdue all sentient beings, because compassion and wisdom guide each other. Second, one verse restates being praised by all Buddhas, for praise definitely brings empowerment. Third, one verse restates being able to shake all worlds, shaking and entering being mutually mentioned. Fourth, from "The bodhisattva, fully endowed..." downward, six verses restate being able to quell the suffering of all evil destinies, wherein, endowed with the virtues of compassion and wisdom, one can eradicate the suffering of causes and effects while remaining free of self and others. Fifth, one verse restates being able to illuminate all worlds with light, illuminating the worlds being intended to illuminate all sentient beings. Sixth, one verse restates being able to adorn and purify all lands, displaying lands in a pore being adornment through supernatural powers. Seventh, one and a half verses restate making all sentient beings joyful, since making offerings to Buddhas and questioning on the Dharma are solely to benefit beings. Eighth, one and a half verses restate being able to enter the nature of all dharmadhātus: the first half is hearing and thoroughly penetrating; the middle half is contemplating while concurrently expounding; the latter half is cultivating without attachment. Ninth, half a verse relies on cultivation to realize, restating being able to uphold all Buddha-lineages. Tenth, one and a half verses restate being able to manifest the attainment of Buddhahood. Third, from "Where the bodhisattvas abide..." downward, eighteen verses restate attaining equality with the Buddhas. Therein it is divided into four: the first three and a half verses restate the equality of the Buddha's realm: the first verse is the delineated realm; the next verse includes both the realized and the cognized realm; the latter one and a half verses cite analogies to reveal superiority. Second, from "Skillfully knowing..." downward, four and a half verses restate the equality of virtues. Third, one verse restates the preceding text on attaining the equality of the Tathāgata's single body and immeasurable bodies. Fourth, from "Toward all..." downward, nine verses restate true wisdom, wherein there are four: the first four restate generating the vast mind free from all false discrimination; second, two restate generating the vast mind exhausting the three periods of time; third, two restate generating the vast mind conforming to nirvāṇa and bodhi; fourth, one verse concludes with an exhortation, which can be understood. Fourth, from "Advancing toward bodhi..." downward, six and a half verses restate the presence of great wisdom; therein the first concludes the preceding and introduces the following; the rest directly restate the presence of great wisdom: the first verse is non-attachment to the Buddha; the next verse is whether sentient beings or the dharmas of sentient beings; the next verse is whether the Buddha or the dharmas of the Buddha; the next verse is whether the world or worldly dharmas; the next verse is whether bodhisattvas or the dharmas of bodhisattvas; the two vehicles are omitted in the text. The latter half-verse restates the concluding text above. Mindfulness of the Buddhas of the ten directions is seeking all-knowledge. Having no reliance and no grasping is the mind having no attachment to the various dharmadhātus. Fifth, twenty-three and a half verses restate the aforementioned marvelous fruit that shall be achieved. Therein are nine: the first three and a half verses restate being constantly protected and remembered by all Buddhas, because of being endowed with virtues. Second, half a verse restates that one shall attain unexcelled bodhi. Third, half a verse restates bestowing the marvelous Dharma upon them. The "dharmas of great persons" are the eight awakenings of great persons. Fourth, one verse restates the equality of the Buddha-essence, equality in time and place being the Buddha-essence. Fifth, one verse restates having cultivated the auxiliary dharmas to the path of the Buddhas of the three periods of time. Sixth, six verses restate accomplishing the powers and fearlessnesses of the Buddhas of the three periods of time, expanding the specific names of the ten powers and abbreviating the general designation of the fearlessnesses; therein five and a half verses individually clarify the ten powers, and the latter half-verse reveals the scope attained. Seventh, five verses restate having adorned the unshared Buddha-dharmas of the Buddhas of the three periods of time, the perfect interpenetration of the three realms not being shared with the provisional and the lesser \[vehicles\]. Eighth, five verses restate completely obtaining the Buddhas' wisdom-power of expounding the Dharma. Ninth, one verse concludes that the virtues are inexhaustible and all belong to the initial mind, encompassing all the preceding sections. > — English (machine translation) (machine translation) - [Previous: 19.54](https://indike.org/pramana/in.bauddha.taisho.1735.19.54) - [Next: 19.56](https://indike.org/pramana/in.bauddha.taisho.1735.19.56) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1735.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.19.55) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.19.55](https://indike.org/pramana/in.bauddha.taisho.1735.19.55) · Pramāṇa