[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) › 25.10 # 大方廣佛華嚴經疏 25.10 大方廣佛華嚴經疏 25.10 - **Language:** Classical Chinese ### [25.10](https://indike.org/pramana/in.bauddha.taisho.1735.25.10) 大文第二廣前殊特者，前文略云見者無厭，亦已略明益相。今廣顯之，即座之德用。恭敬供養，復顯為嚴。文分為二：初明獲益、後申供養。前中有三十九句，曲分為四：初十約位辨益、二「得自在」下有十二句雜辨得益、三「得檀」下十句約行辨益、四「入一切佛剎」下七句約大用辨益。後三並通諸位，或可第二段明迴向、第三段明十行、第四段明十地。或唯約十住，通別無礙。二「諸天恭敬」下明供養，文分為五：初十七句雜明八部人天菩薩三業設敬，其中所作各隨類所宜。二「天女專心」下二十六句唯明諸天三業敬養。初之三句，即欲界天色究竟；後復言種種天者，或通無色，或總上諸類。善思惟天，亦通諸類。三「菩薩天」下有十二句。明菩薩事供養。四「諸天子從天宮出」下四句諸天身供養。五「思惟菩薩」下十句菩薩修法供養，亦明得益。菩薩多明得益、諸天但說供養者，諸天供養是益因故，諸天得益即菩薩故。第三「百萬億善根」下，廣前因深，十句可知。所以此會嚴事偏多者，一此天多以補處為王故。二賢位已極，大悲普周故。所以十住無菩薩嚴，表凡入位故；夜摩即有，已入位故，然亦未廣。而此勝相皆是如來海印所現法界差別自在實德，人法無礙、依正混融之嚴事也。第二「如此世界」下，結通十方，可知。第四「爾時」下迎佛興供。於中二：先將迎興供、二「爾時如來威神力」下見佛興供。前中二：初奉迎、二「以清淨」下興供。於中，先諸天興供。皆從身出者，非唯顯諸天福力，亦表身為供具，供自心生。後「兜率宮」下菩薩興供，可知。第二見佛興供中二，先諸天、後「百千億那由他先住」下明菩薩。前中三：初明承力見佛，一現佛神力、二宿善力、三法門力；二「同興」下慶遇奉迎；三「各以」下正明興供。於中三：初十句衣盛供以散佛，表修寂滅以趣果故。二「百千億」下十句明起心雨供嚴空，顯所修萬行稱法性空，空有無礙是嚴空義。三「百千億那由他阿僧祇天子」下九句雜申供養，表萬行雜修故。調順寂靜無放逸心，應分為二，則有十句。第二菩薩興供中二：先明行成依報供、後「其諸菩薩」下身出正報供。前中二十七句，文分為三：初十句多因成多果之供；次八句一因成一果供；後九句一因成多果供。應有四句，由多因成一果攝在初段，以多因能一一成故。又初段即一切中有一及一切中有一切，次段即一中一，後段即一中一切也。今初十句一時併舉多因，後通成諸供。出過諸天者，勝故多故。餘可知。第二一因一果中，皆因果相似。一蓋以障塵，若度能除敝。二帳以庇蔭，若悲為佛境；華以開敷，如覺解清淨。三法忍和悅，用嚴法身。四演教網則震金剛之妙音，觀教網則不礙文而見理。五香氣聞而不可見、見而不可攬，猶幻法見而不可取、取而不可得，知幻無堅以成堅法。六周遍法空，是佛智身所依之境，座之義也。七摧懈慢幢，樹法勝幢故。八諸法如夢，是佛棲託之所也。第三「無著」下一因多果供。無著無生但是一義，無生約理、無著約智，此二契合方成一因。文中九句，可知。第二身出正報供中，文有十句：初二明現身德量，謂一一量周法界、德齊佛故；次「以從」下三句明勝辯之因；次「具足」下四句顯勝辯所依；後「以不可」下一句正申辯讚，皆從總持辯藏之所流故，情動於中故形於言，言猶不足敬之至也。第五「爾時一切」下覩佛勝德中分二：先明覩佛身雲勝德、後「爾時如來大悲」下明現勝德意。前中分二：初覩佛勝德、後「爾時大眾咸見」下見佛光用。前通十眼所見，後約天眼所見。今初也。然此經文，次第具顯如來二十一種殊勝功德，以文言浩汗致古釋同迷。然〈離世間品〉雖具二十一句，而此文義兼廣，故隨便引於諸論。文分為三：初總觀如來、次別觀德相、三結成觀解。今初，略舉三德以顯一雄：一者如來；二言應者，即是應供；三正等覺，即正遍知。此一「應」字亦通屬下，隨應覺故。此即總句。〈離世間品〉名妙悟皆滿，《佛地》、《攝論》皆名最清淨覺。親光釋云「謂佛世尊普於一切有為無為所應覺境正開覺故。」此釋正義，揀異邪覺。又於一切所應覺境淨妙圓滿正開覺故，此釋最清淨義，亦明覺滿，揀異菩薩。又於一切如所有性、盡所有性正開覺故。此釋符今等字，謂雙照二諦平等覺故。亦是遍義，故云正遍知。彼經無正等言，此經缺最清淨。上〈妙嚴品〉則有最言，故云於一切法成最正覺。下離世間中復有妙悟，妙者微妙，離覺相故。悟覺及知，名異義同。妙正遍最名義俱別，所揀異故。若世親、無性不解總句，但以下別德成斯一覺，故清淨覺句句皆遍。第二「其身」下別觀德相。二十一德分二十段，後二合故。然《攝論》中二十一德通有三節：一先列經二十一句；二無著菩薩立功德名以為解釋三無性等，但釋論名以符經旨；今各句句配屬。其《佛地論》釋有同《攝論》、有異《攝論》，異者引之。 > Part two of the major section, which expands upon the prior exceptional characteristics: The preceding text stated briefly that those who saw it were never satiated, which also briefly illuminated the aspect of benefit. Now it is extensively revealed, which is the functional virtue of the seat. Reverence and making offerings furthermore manifest it as adornment. The text divides into two: first, illuminating the attainment of benefits; second, presenting the offerings. In the former, there are thirty-nine phrases, meticulously divided into four: first, ten discuss benefits in terms of spiritual station; second, twelve phrases beginning with "attaining sovereignty" variously discuss the attainment of benefits; third, ten phrases beginning with "attaining generosity (dāna)" discuss benefits in terms of practice; fourth, seven phrases beginning with "entering all Buddha-kṣetras" discuss benefits in terms of great function. The latter three all pertain across the various stations; or one may say the second passage illuminates pariṇāmanā, the third passage illuminates the ten practices, and the fourth passage illuminates the ten stages. Or they may pertain solely to the ten abodes; generic and specific are mutually unobstructed. Second, the passage from "all the devas reverently" downward illuminates offerings; the text is divided into five: First, seventeen phrases variously illuminate the beings of the eight classes, humans, devas, and bodhisattvas performing reverence through the three karmas, wherein what they do is in each case appropriate to their respective kinds. Second, twenty-six phrases from "the devīs single-mindedly" onward solely illuminate the various devas paying homage through the three karmas. The first three phrases pertain to the devas of the desire realm up to the Ultimate of Form (Akaniṣṭha); where it then states "various devas," this either includes the formless realm, or summarizes all the above classes. The devas of good reflection also apply across the various classes. Third, twelve phrases from "bodhisattva-devas" downward illuminate the material offerings of the bodhisattvas. Fourth, four phrases from "the devaputras emerging from their heavenly palaces" downward concern the bodily offerings of the devas. Fifth, ten phrases from "contemplating bodhisattvas" downward concern bodhisattvas cultivating the Dharma-offering, and also illuminate their attainment of benefits. As for why bodhisattvas are mostly explained as attaining benefits while devas are only spoken of as making offerings: the devas' offerings are the causes of benefits, and devas who attain benefits are themselves bodhisattvas. Third, from "millions of kuśala-mūlas" downward expands upon the prior profundity of causes; the ten phrases can be understood. Why this assembly has especially abundant adornments: first, because this heaven mostly takes bodhisattvas destined to one birth as king; second, because the stations of the worthy have reached the culmination and great compassion universally encompasses \[all\]. Therefore, the ten abodes lack the adornment of bodhisattvas, representing ordinary beings entering the stations; Yāma does have them, because they have already entered the stations, yet they are not yet extensive. And these supreme marks are all the adornments of the differentiated, sovereign actual virtues of the dharmadhātu manifested by the Tathāgata's Sāgara-mudrā \[samādhi\], wherein persons and phenomena are unobstructed, and the dependent and proper retributions are intermingled. Second, from "worlds like this" downward concludes by universalizing this across the ten directions; this can be understood. Fourth, from "at that time" downward is welcoming the Buddha and presenting offerings. In this there are two: first, being about to welcome and presenting offerings; second, from "at that time, through the Tathāgata's awe-inspiring spiritual power" downward is seeing the Buddha and presenting offerings. In the former there are two: first, welcoming; second, from "with pure" downward is presenting offerings. In this, the devas first present offerings. That they all emerge from their bodies not only manifests the merit-power of the devas, but also expresses that their bodies are the vessels of offering, offerings arising from their own minds. Afterward, from "Tuṣita Palace" downward is the bodhisattvas presenting offerings; this can be understood. In the second part, seeing the Buddha and presenting offerings, there are two: first the devas, and second, from "hundreds of thousands of nayutas of those who previously dwelt" downward, illuminates the bodhisattvas. In the former there are three: first, illuminating seeing the Buddha by relying on power—first, manifesting the Buddha's spiritual power; second, the power of past roots of goodness; third, the power of Dharma-gates; second, from "together giving rise to" downward is rejoicing in the encounter and welcoming; third, from "each with" downward directly illuminates presenting offerings. In this there are three: first, ten phrases on holding offerings of robes to scatter over the Buddha, representing cultivating quiescence to tend toward the fruit; second, ten phrases from "hundreds of thousands" downward illuminate generating the mind to rain down offerings adorning the sky, revealing that the myriads of practices cultivated correspond to the emptiness of the dharmatā, the non-obstruction of emptiness and existence being the meaning of adorning the sky; third, nine phrases from "hundreds of thousands of nayutas of asaṃkhyeyas of devaputras" downward variously present offerings, expressing the varied cultivation of the myriads of practices. Being tractable, quiescent, and without negligence should be divided into two, yielding ten phrases. In the second part, bodhisattvas presenting offerings, there are two: first, illuminating offerings of dependent retribution accomplished through practice; second, from "those bodhisattvas" downward, the offerings of proper retribution emerging from their bodies. In the former there are twenty-seven phrases, the text divided into three: first, ten phrases where multiple causes accomplish multiple fruit offerings; next, eight phrases where one cause accomplishes one fruit offering; last, nine phrases where one cause accomplishes multiple fruit offerings. There should be four propositions; because multiple causes accomplishing one fruit is subsumed in the first section, since multiple causes can each accomplish it. Moreover, the first section is that in all there is one and in all there is all; the next section is that in one there is one; the last section is that in one there is all. Now, the first ten phrases simultaneously present multiple causes, which subsequently universally accomplish the various offerings. That they surpass the devas is because they are supreme and numerous. The rest can be understood. In the second, one cause to one fruit, cause and fruit correspond in each case. First, a canopy blocks dust, as perfection (pāramitā) can eliminate defilement. Second, a curtain provides shelter, as compassion serves as the Buddha's realm; flowers open and unfold, like awakening and comprehension being pure. Third, Dharma-forbearance is harmonious and joyful, used to adorn the dharmakāya. Fourth, preaching the net of teachings sounds the wondrous voice of the vajra; contemplating the net of teachings allows one to perceive the noumenon without obstruction from the text. Fifth, the aroma of incense is smelled but cannot be seen, seen but cannot be grasped, just as illusory phenomena are seen but cannot be seized, seized but cannot be obtained—knowing illusion lacks solidity to accomplish solid Dharma. Sixth, universally pervading the emptiness of phenomena is the sphere on which the Buddha's wisdom-body relies, which is the meaning of the seat. Seventh, destroying the banner of indolence and pride to erect the banner of the Dharma's victory. Eighth, all phenomena are like a dream, which is the dwelling place of the Buddha. Third, from "non-attachment" downward is the offering of one cause to multiple fruits. Non-attachment and non-arising are just one meaning: non-arising pertains to noumenon, non-attachment pertains to wisdom; only when these two accord do they form a single cause. The nine phrases in the text can be understood. In the second part, offerings of proper retribution emerging from the body, the text has ten phrases: the first two illuminate the measure of virtue of the manifested bodies, meaning that each measure pervades the dharmadhātu, their virtues equaling the Buddha's; next, three phrases from "because of having from" downward illuminate the causes of supreme eloquence; next, four phrases from "fully endowed" downward reveal the basis of supreme eloquence; last, one phrase from "with unutterable" downward directly presents praises of eloquence, all flowing from the treasury of dhāraṇī and eloquence; emotion stirred within expresses itself in words, yet words are still insufficient to express the utmost reverence. Fifth, from "at that time, all" downward, beholding the Buddha's supreme virtues, divides into two: first, illuminating beholding the supreme virtues of the Buddha's body-clouds; second, from "at that time, the Tathāgata's great compassion" downward, illuminating the intention behind manifesting the supreme virtues. In the former there are two: first, beholding the Buddha's supreme virtues; second, from "at that time, the great assembly all saw" downward, seeing the Buddha's light and function. The former is what is seen through the ten eyes; the latter is in terms of what is seen through the divine eye. This is the first. However, this sūtra text successively and fully reveals the Tathāgata's twenty-one supreme virtues; because the wording is vast and profuse, ancient commentators were uniformly bewildered. Although the "Chapter on Leaving the World" fully possesses twenty-one phrases, the meaning in this text is both broad and extensive, so we cite various treatises as convenient. The text is divided into three: first, generally contemplating the Tathāgata; next, specifically contemplating the marks of virtue; third, concluding with the contemplation and understanding. Now, the first briefly raises three virtues to manifest the single hero: first, Tathāgata; second, "Worthy" (ying), which is the Arhat (worthy of offerings); third, Samyaksambuddha (Rightly and Fully Awakened One), which is the One of Right and Universal Knowledge. This single character "Worthy" (ying) also applies below, as in awakening in accordance with what is fitting. This is the general phrase. In the "Chapter on Leaving the World" it is called "wondrous awakening fully perfected"; the Buddhabhūmi and Mahāyānasaṃgraha both call it "the most pure awakening." Śīlaprabha explains: "It means the Bhagavat is rightly and fully awakened to all conditioned and unconditioned spheres of awakening." This explains the correct meaning, differentiating it from wrong awakening. Furthermore, being rightly awakened purely, wondrously, and completely to all spheres of awakening explains the meaning of "most pure," and also explains awakening's perfection, differentiating it from bodhisattvas. Furthermore, it is being rightly awakened to all things as they are (yathāvad-bhāvikatā) and in their full extent (yāvad-bhāvikatā). This explanation accords with the character "Equal" (deng / samyak) here, meaning awakening equally by illuminating the two truths together. It is also the meaning of "universal," hence called Right and Universal Knowledge. That sūtra lacks the words "rightly and equally," and this sūtra lacks "most pure." The preceding "Wondrous Adornments Chapter" has the word "most," hence stating "regarding all phenomena, achieving the most supreme sambodhi." Below, in "Leaving the World," there is again "wondrous awakening"; "wondrous" means subtle and wondrous, free from marks of awakening. Awakening (wu), awakening (jue), and knowing (zhi) are different names with the same meaning. Wondrous, right, universal, and most are distinct in both name and meaning, because of what they differentiate. If Vasubandhu and Asvabhāva do not explain the general phrase, but only establish this single awakening through the specific virtues below, then "pure awakening" is pervasive in phrase after phrase. Second, from "his body" downward specifically contemplates the marks of virtue. The twenty-one virtues are divided into twenty passages, because the last two are combined. However, in the Mahāyānasaṃgraha the twenty-one virtues generally have three divisions: first, listing the twenty-one phrases of the sūtra; second, Bodhisattva Asaṅga establishing the names of the virtues as an explanation; third, Asvabhāva and others merely explaining the treatise's names to accord with the sūtra's intent; now we correlate them phrase by phrase. The explanations in the Buddhabhūmivyākhyāna partly agree with the Mahāyānasaṃgraha and partly differ from it; where they differ, we cite them. > — English (machine translation) (machine translation) - [Previous: 25.9](https://indike.org/pramana/in.bauddha.taisho.1735.25.9) - [Next: 25.11](https://indike.org/pramana/in.bauddha.taisho.1735.25.11) - [Up: 25](https://indike.org/pramana/in.bauddha.taisho.1735.25) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.25.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.25.10](https://indike.org/pramana/in.bauddha.taisho.1735.25.10) · Pramāṇa