[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) › 31.18 # 大方廣佛華嚴經疏 31.18 大方廣佛華嚴經疏 31.18 - **Language:** Classical Chinese ### [31.18](https://indike.org/pramana/in.bauddha.taisho.1735.31.18) 第三「入是」下加分，有六：一辯加所因、二「即時」下能加佛現、三「作如是」下讚其得定、四「善男子此是」下雙辯加定因緣、五「欲令汝」下辯加所為、六「善男子」下別顯加相。今初。入是三昧已者，若未入定，佛不加故。故下論云「所以偏加金剛藏者，得此三昧故，十住會云以三昧力故。」二能加佛現中有五；一佛現時，謂正入定時；二「十方」下來處遠近；三「各有」下能加佛數；四同名金剛藏，顯名同所加；五而現其前，現身生信。上二三中，意明多數，勝前位故。若爾，何以不言無量世界，而云十億剎塵界耶？論云「方便顯多佛故。」謂無量雖多，其言猶漫，人不謂多。今假以剎塵，一塵一剎、一剎一佛，便謂細而叵測。若爾，但趣舉剎塵即已顯多，何要定言十億？有二意故，一為說十地故；二此經如是多說十數，顯無盡故。即由此義，不云無量，無量不得顯無盡故。何要顯此多佛加耶？論云「顯於法及法師，增長恭敬心故，又表諸佛皆同說故。」何要同名加？論有二意：一云本願力故。何故如來作如是願？顯示多佛故。此三昧是法體，本行菩薩時皆名金剛藏，同說此法，今成正覺亦名金剛藏，故不異名加。此中論意云：諸佛因中得定名金剛藏，遂發願言：「我成佛時亦同其名。」所為同者，為顯菩薩所得法體同於多佛，明人異道同故。論意正爾。若以義取，亦通遮那本願，以佛因中得定說法，能加所加同名法爾。亦發斯願以顯道同，故下經云「亦是毘盧遮那如來本願力故。」第二意論云「又是菩薩聞諸如來同己名已，增勇悅故。」前就法理，此就化儀。 > Third, the section on empowerment from "entered this \[samādhi\]" onward has six parts: (1) explaining the cause of empowerment; (2) from "immediately" onward, the manifestation of the empowering Buddhas; (3) from "spoke thus" onward, praising his attainment of samādhi; (4) from "O son of good family, this is..." onward, explaining both the causes and conditions of empowerment and of samādhi; (5) from "wishing to cause you..." onward, explaining the purpose of empowerment; and (6) from "O son of good family" onward, separately revealing the marks of empowerment. First is the initial part. "Having entered this samādhi": if he had not entered samādhi, the Buddhas would not empower him. Hence the treatise below states: "The reason why Vajragarbha alone was empowered is that he attained this samādhi; at the assembly of the Ten Abodes, it was said to be 'by the power of samādhi.'" In the second part, the manifestation of the empowering Buddhas, there are five aspects: (1) the time the Buddhas manifested, namely, right when he entered samādhi; (2) from "the ten directions" onward, the distance of their origin; (3) from "each had" onward, the number of empowering Buddhas; (4) sharing the same name of Vajragarbha, revealing that their names are identical to that of the one empowered; and (5) "manifested before him", manifesting their bodies to inspire faith. In aspects (2) and (3) above, the intention is to clarify the great number, surpassing the preceding stations. If so, why does it not speak of "immeasurable worlds", but rather of "worlds \[as numerous as\] the dust motes of ten billion lands"? The treatise states: "As an expedient means to reveal the multitude of Buddhas." That is to say, although "immeasurable" is vast, the expression is still vague, and people would not regard it as immense. Now, by employing the metaphor of dust motes of lands—where each mote is a land, and each land has a Buddha—it is readily perceived as minute and unfathomable. If so, simply mentioning dust motes of lands would already reveal the multitude; why must it specifically state "ten billion"? There are two reasons: first, to teach the ten stages; second, because this sūtra often speaks of the number ten in this way to reveal inexhaustibility. It is precisely for this reason that it does not say "immeasurable", for "immeasurable" cannot reveal inexhaustibility. Why must this empowerment by many Buddhas be revealed? The treatise states: "To reveal that toward the Dharma and the dharmabhāṇaka, devotion is increased, and also to show that all Buddhas speak identically." Why must they empower with identical names? The treatise has two reasons: first, it says that it is due to the power of their fundamental vows. Why did the Tathāgatas make such vows? To reveal the multitude of Buddhas. This samādhi is the essence of the Dharma; when practicing on the bodhisattva path originally, they were all named Vajragarbha and spoke this Dharma together, and now having realized sambodhi, they are still named Vajragarbha; hence they empower without differing names. The treatise's meaning here is: when the Buddhas attained this samādhi in their causal stage, they were named Vajragarbha, and then made the vow, "When I become a Buddha, I shall also share this name." The purpose of sharing it is to show that the essence of the Dharma attained by the bodhisattva is identical to that of the many Buddhas, clarifying that though the persons are distinct, the path is identical. This is precisely the meaning of the treatise. If taken by principle, it also applies to Rocana's fundamental vow: because when the Buddha attained samādhi and preached the Dharma in the causal stage, it was natural that the empowering and the empowered shared the same name. He also made this vow to reveal that the path is identical; hence the sūtra below states, "It is also due to the power of the fundamental vow of Vairocana Tathāgata." As for the second reason, the treatise states: "Furthermore, when this bodhisattva heard that all the Tathāgatas shared his own name, his courage and joy were augmented." The former pertains to the principle of the Dharma, while the latter pertains to the etiquette of conversion. > — English (machine translation) (machine translation) - [Previous: 31.17](https://indike.org/pramana/in.bauddha.taisho.1735.31.17) - [Next: 31.19](https://indike.org/pramana/in.bauddha.taisho.1735.31.19) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.1735.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.31.18) — English, machine translation ## Linked texts (2) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.52.59) — Classical Chinese - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.1.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.31.18](https://indike.org/pramana/in.bauddha.taisho.1735.31.18) · Pramāṇa