[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) › 25.37 # 大方廣佛華嚴經疏 25.37 大方廣佛華嚴經疏 25.37 - **Language:** Classical Chinese ### [25.37](https://indike.org/pramana/in.bauddha.taisho.1735.25.37) 四釋文亦三，初集眾、二放光、三偈讚。初中二：先明集因，謂佛神力。二「十方」下眾集，於中文二：先明此會、後「如此世界」下結通。今初，長分十段：一總舉上首。二眷屬數、三來處遠近，位增數增故各一萬。四主菩薩名，同名幢者略有五義：一高出義，表三賢位極故。二建立義，大悲大智建立眾生及菩提故。三歸向義，謂大悲攝生，智願攝善，歸向菩提及實際故。四摧殄義，如猛將幢，降伏一切諸魔軍故。五滅怖畏義，如帝釋幢，不怖惑業故。異名即表十向行體，至偈當明。五所從來剎皆稱妙者，迴向之力微，善彌於法界。故其別名即表十向所修法門：一救護眾生離眾生相，最可貴故。二得不壞信，常樂因故。三等佛白淨故。四如金遍至諸色像故。五出用無盡，如摩尼故。六善根堅固，如金剛故。七隨順眾生，不染塵故。八真如之因如水生華，最為勝故。九如白栴檀，能去熱惱之縛著故。十如彼香氣，能普周故。故下文慈氏座前燒一丸香彌滿法界，即其事也。六本所事佛同名幢，義不異菩薩。別名即表修十向智，亦表當位之果。謂一救護之心不可盡，故成無盡佛。二如空中風，不住不壞故。三等佛解脫故。四四威儀中無不至故。五明了功德相故。六常能隨順善根故。七隨順眾生，善最勝故。八同於真如，得自在故。九淨無垢染，不縛著故。十觀察即是入法界故。七「其諸」已下至已修敬。八「以佛神力」下善住威儀。座體云妙寶者，十住以慧光遍照故，以毘盧遮那藏為體。十行以行淨離垢故，以摩尼藏為體。今十向大悲處於生死，普該萬法不拘乎一故。座體直云妙寶，不限色類，以教行遍周籠攝眾生，如以寶網彌覆其上。九「其身悉放」下放光利物，此位多辨悲智救物，故復辨此。於中，初光體；次「此無量」下辨光因，即圓淨迴向心；後「顯示」下略示光業，一智敬上業、二悲救下業。十「其菩薩眾」下略讚勝德。有十一句，初總、餘別。別中十門：一神通門、二入證門、三「以智」下依智修福、四「入於」下上入果用、五「住於」下住善決擇、六「於諸」下四辨無盡、七智開總持、八慧眼見性、九智慧遍知、十究竟離障。結通可知。 > Fourth, explaining the text also has three parts: first, the gathering of the assembly; second, the emission of light; third, the verses of praise. In the first part, there are two subdivisions: first, clarifying the cause of the gathering, which refers to the Buddha's spiritual power; second, from "In the ten directions" downward, the gathering of the assembly. Within this, there are two sections: first, clarifying this assembly; later, from "Just as in this world" downward, concluding with the universal application. Now for the first section, which is divided into ten parts: First, comprehensively citing the principal leaders. Second, the number of their retinues. Third, the distance of their origins—since as the stations advance the numbers increase, there are ten thousand from each. Fourth, the names of the principal bodhisattvas: their sharing the common name "Banner" (dhvaja) briefly has five meanings. (1) The meaning of towering height, signifying the culmination of the stations of the three levels of the wise. (2) The meaning of establishing, because through great compassion and great wisdom they establish sentient beings and bodhi. (3) The meaning of turning toward, meaning that great compassion gathers sentient beings and wisdom-vows gather good roots, turning toward bodhi and the limit of reality. (4) The meaning of crushing and destroying, like the banner of a fierce general, subduing all the armies of Māra. (5) The meaning of eliminating fear, like the banner of Śakra, not fearing afflictions and karma. Their distinctive names signify the essence of the practices of the ten pariṇāmanās, which will be explained when we come to the verses. Fifth, the lands from which they come are all called "wondrous," because the power of pariṇāmanā is subtle, and its goodness pervades the dharmadhātu. Thus their distinct names signify the Dharma gates practiced in the ten pariṇāmanās: (1) Saving and protecting sentient beings while being free from the mark of sentient beings, which is most precious. (2) Attaining indestructible faith, which is the cause of constant joy. (3) Being equal to the pure white of the Buddhas. (4) Like gold, pervading all forms and appearances. (5) Its emerging functions are inexhaustible, like a mani jewel. (6) Good roots are firm, like a vajra. (7) Accompanying sentient beings without being defiled by dust. (8) The cause of tathatā is like a lotus emerging from water, supreme above all. (9) Like white sandalwood, able to dispel the bondages and attachments of feverish defilements. (10) Like fragrance, able to pervade everywhere. Therefore, the later passage says that burning a single pellet of incense before Maitreya's seat fully pervades the dharmadhātu, which is this very matter. Sixth, the Buddhas whom they originally served all share the name "Banner," the meaning of which is not different from that of the bodhisattvas; their distinctive names signify the wisdom of practicing the ten pariṇāmanās and also signify the fruits of those respective stations. That is to say: (1) The mind of saving and protecting cannot be exhausted, and thus becomes an inexhaustible Buddha. (2) Like the wind in space, unstaying and indestructible. (3) Equal to the liberation of the Buddhas. (4) Reaching everywhere throughout the four postures. (5) Clearly understanding the marks of merit. (6) Constantly able to accord with good roots. (7) Accompanying sentient beings, its goodness is most supreme. (8) Identical with tathatā, attaining sovereignty. (9) Pure and free of defilement, unbound and unattached. (10) Contemplation is itself entering the dharmadhātu. Seventh, from "all those \[bodhisattvas\]" downward, they arrive and perform their veneration. Eighth, from "By the spiritual power of the Buddha" downward, they abide skillfully in deportment. Regarding the seat's essence being called "wondrous jewels": because the ten abodes illuminate everywhere with the light of wisdom, their essence is the treasury of Vairocana. Because the ten practices are pure in action and free of defilement, their essence is the treasury of mani jewels. Now, in the ten pariṇāmanās, great compassion resides in saṃsāra, broadly encompassing all phenomena without being confined to one. Therefore, the essence of the seat is simply called "wondrous jewels" without limiting its color or type, using teaching and practice to encompass and embrace sentient beings completely, like a net of jewels covering them from above. Ninth, from "From their bodies they all emitted" downward, emitting light to benefit beings: this station largely explains the rescue of beings through compassion and wisdom, hence this is explained again. Within it: first, the essence of the light; next, from "this immeasurable" downward, explaining the cause of the light, which is the complete and pure mind of pariṇāmanā; later, from "revealing" downward, briefly demonstrating the light's activities: first, the activity of wisdom venerating those above; second, the activity of compassion rescuing those below. Tenth, from "That assembly of bodhisattvas" downward, briefly praising their supreme virtues. There are eleven clauses: the first is general, and the rest are specific. Within the specific, there are ten gates: (1) the gate of spiritual powers; (2) the gate of entering realization; (3) from "Through wisdom" downward, cultivating merit based on wisdom; (4) from "Entering into" downward, ascending into the fruits and functions; (5) from "Abiding in" downward, abiding in skillful discernment; (6) from "Regarding all" downward, the four inexhaustible penetrations; (7) wisdom unfolding dhāraṇīs; (8) the eye of wisdom seeing the nature; (9) prajñā knowing ubiquitously; (10) ultimate freedom from hindrances. The conclusion and universal application can be known. > — English (machine translation) (machine translation) - [Previous: 25.36](https://indike.org/pramana/in.bauddha.taisho.1735.25.36) - [Next: 25.38](https://indike.org/pramana/in.bauddha.taisho.1735.25.38) - [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.25.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.25.37](https://indike.org/pramana/in.bauddha.taisho.1735.25.37) · Pramāṇa