[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) › 25.48 # 大方廣佛華嚴經疏 25.48 大方廣佛華嚴經疏 25.48 - **Language:** Classical Chinese ### [25.48](https://indike.org/pramana/in.bauddha.taisho.1735.25.48) 第十上方菩薩。知真實之法，普入法界，則所修行皆無分量，故名法幢。知法名佛，故先讚見佛之益。十頌雙顯佛法難聞，於中分二：前四讚佛勸人聞見、後六讚法勸物聞求。前中，初一正令甘苦近佛；後三釋其所以，略舉三事，初偈聞名益、次偈發心益、後偈生信益。既受苦得聞成斯勝益，受樂不覩不免長淪，故應甘苦而近佛也。後六中已遇良醫復須法藥。於中，初二由聞實法能成行法，前反後順。次二由聞理智成於果法，前順後反。後二以感應釋成，前偈佛興由生迷實、後偈說法示於真實。不動真際建立諸法則性不可壞，不壞假名而說實相則相不可壞，斯則天魔外道等皆法印故無能壞。餘如〈十藏品〉。上十菩薩之偈，應以六相圓融。所以偈後無結通者，為顯法界兜率讚德異故，猶彼處處文殊、偈偈各別，顯佛德無盡故。 > Tenth: the bodhisattva of the upper direction. Knowing the true Dharma and universally entering the dharmadhātu, his cultivated practices are all without measure, hence he is named Dharmadhvaja (Dharma Banner). Knowing the Dharma is called Buddha; hence he first praises the benefit of seeing the Buddha. The ten verses jointly reveal that the Buddha and Dharma are difficult to hear, and are divided into two parts: the first four praise the Buddha and encourage people to hear and see him; the latter six praise the Dharma and encourage beings to hear and seek it. In the former, the first properly enjoins accepting suffering to draw near to the Buddha; the latter three explain its reason, briefly presenting three matters: the first verse is the benefit of hearing the name; the next verse is the benefit of generating the mind \[for bodhi\]; the last verse is the benefit of giving rise to faith. Since undergoing suffering to hear \[the Dharma\] accomplishes such supreme benefits, while experiencing pleasure without seeing \[the Buddha\] cannot avoid long immersion \[in saṃsāra\], one should willingly undergo suffering to draw near to the Buddha. In the latter six, having already met the good physician, one further requires the medicine of Dharma. Therein, in the first two, through hearing the true Dharma one is able to accomplish the practice of Dharma, the first inverse and the second progressive. In the next two, through hearing noumenon and wisdom one accomplishes the resultant Dharma, the first progressive and the second inverse. The latter two explain and complete this through resonance and response: the former verse shows that the Buddha's arising is due to beings being deluded about reality; the latter verse shows that preaching the Dharma reveals reality. Not moving from the limit of reality to establish all dharmas, the nature cannot be destroyed; not destroying provisional designations to preach the true mark, the marks cannot be destroyed; thus heavenly Māras, heterodox paths, and the like are all sealed by the Dharma, and therefore none can destroy it. The rest is as in the 'Chapter on the Ten Treasuries.' The verses of the above ten bodhisattvas should be understood through the perfect interpenetration of the six marks. The reason why there is no concluding unification after the verses is to reveal that the praises of virtues in the Tuṣita Heaven of the dharmadhātu are diverse; just as there are Mañjuśrīs in every place and their verses are each distinct, it reveals that the Buddha's virtues are inexhaustible. > — English (machine translation) (machine translation) - [Previous: 25.47](https://indike.org/pramana/in.bauddha.taisho.1735.25.47) - [Next: 25.49](https://indike.org/pramana/in.bauddha.taisho.1735.25.49) - [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.25.48) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.22.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.25.48](https://indike.org/pramana/in.bauddha.taisho.1735.25.48) · Pramāṇa