[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) › 4.17 # 大方廣佛華嚴經疏 4.17 大方廣佛華嚴經疏 4.17 - **Language:** Classical Chinese ### [4.17](https://indike.org/pramana/in.bauddha.taisho.1735.4.17) 第二覺樹嚴者，即大智因感，有十一句分四：初一總顯高勝，長聳逈露、圓妙獨出故。約因，即智超數表為高、本性不昧為顯、成物具德曰殊、更無二真為特。約果，樹即菩提。二「金剛」下六句，明體攝眾德：一身是金剛，金剛三昧本智因故，正行成立為樹身也。二幹是瑠璃，本智發解內外明徹故。三雜寶枝條，解隨境差故。四條假葉以為嚴，智資定而深照，寶葉雖異共成一蔭，百千定門同歸一寂，自蔭蔭他也。五寶華異色，在樹分枝，承光色同，於地布影。表神通等法依定有差，俱承智光影現心地。六華雖不同，果皆如意，無邊行海同趣菩提。若自利果成內則含輝，若身心湛寂外便發焰。若觸境斯明。若利他果立，未熟則含輝解生佛相，已熟則發焰還流教光。體如之行所成果，無異因之果故，與華間列故。下經云「菩薩妙法樹，生於直心地」等。三「其樹」下三句，明妙用自在，展轉成益。初依菩提智放教智光；次依智光雨圓明法寶；後教成悲智，即菩薩現前，無心行成故如雲出。四「又以」下一句，舉因結用。謂佛力為因，流音演法以如如力，則智演法音、音還如性故。無盡極廣多故、無盡豎長故、無窮無間故，稱恒也。第三「如來所處」下，明佛宮殿嚴十句，分四：初一總明分量。宮可覆育，即是慈悲。殿可朝宗，所謂圓寂。悲智相導，若樓閣相依。廣者無邊，法無外故。博者不隘，法內空故。嚴者莊飾，具眾相故。麗者華美，法義備故。充十方者，稱法性故。二「眾色」下二句，體相圓備。一體是摩尼，積德鎔融之所成故；二相嚴多種，神通等法悲寂用故。三「諸莊嚴」下六句，妙用自在。一眾行發光，灑法如雲。雲更多義，至下當辯。二光幢獨出。萃者聚也，即承光聚影而成。謂悲寂交際，承智起應，降魔超出故。三內容眾海無邊菩薩，即道場外者亦在其中。即依中有正，亦果中有因，即明涅槃眾聖冥會。四聲光寶網，網者為防禽穢，以益殿嚴。猶大教網，外防惡見、內益悲寂。教皆圓妙以寶而成，故能出佛智光。圓音妙說，言不思議音，略有四義：一音聲繁廣、二所說難量、三聲即無義、四一具一切。五出生果用，即正報大用在此依中，依正混融參而不雜，明依大涅槃能建大義，故曰出生。六無染現染。眾生是正、居處是依，染違性淨，不言出生，妄無自體還依真現。四「又以」下，舉因顯廣，謂德廣難陳，故今總結。由佛力故，一念頓包事理染淨一切法界，況多念耶？然上充遍十方，即通局無礙。集菩薩眾出佛神通，即攝入無礙。現生含宅，即染淨無礙。悉包法界，廣陜無礙。一念即能，延促無礙。又集菩薩，因果無礙。出佛神通，依正無礙。十種宮殿，此應說之。 > Second, the adornments of the tree of awakening arise in response to the cause of great wisdom; there are eleven phrases divided into four \[sections\]: First, one phrase generally reveals its height and excellence, because it towers loftily, stands conspicuously exposed, and is uniquely pre-eminent in its round wondrousness. In terms of the cause, wisdom surpassing the realm of calculation is its height; the fundamental nature being unobscured is its conspicuousness; fulfilling virtue to accomplish \[the maturation of\] beings is termed 'superior'; and there being no second truth is 'extraordinary'. In terms of the fruit, the tree is bodhi. Second, the six phrases from 'Vajra' downward explain that its essence embraces all virtues: 1. Its trunk is vajra, because it is caused by the vajra-samādhi and fundamental wisdom, with correct practice being established as the tree trunk. 2. Its stem is vaiḍūrya, because fundamental wisdom generates understanding that is clear and transparent inside and out. 3. Its branches and twigs are of miscellaneous jewels, because understanding varies according to the distinct objects. 4. The branches rely on leaves for adornment; wisdom is aided by meditation so as to illuminate profoundly, and although the jeweled leaves differ, together they make a single shade—hundreds of thousands of gates of meditation identically return to the one stillness, shading oneself and shading others. 5. The jeweled flowers are of different colors; branching out on the tree, they receive light of the same color and cast shadows upon the ground. This signifies that dharmas such as spiritual superknowledges vary depending on meditation, yet all receive the light of wisdom to appear as reflections upon the mind-ground. 6. Although the flowers are not the same, the fruits are all as-one-wishes; the ocean of boundless practices identically tends toward bodhi. If the fruit of benefiting oneself is achieved, inwardly it contains radiance; if body and mind are calm and still, outwardly it then emits blazing light. If it touches objects, it becomes luminous. If the fruit of benefiting others is established, while still unripened it contains radiance, so understanding gives rise to the marks of a Buddha; once ripened, it emits blazing light and in turn radiates the light of teaching. Because the fruits accomplished by practices whose essence is suchness are fruits without any disparate cause, they are arranged alternately with the flowers. A later chapter of the sūtra states: 'The wondrous Dharma-tree of the bodhisattva grows upon the upright mind-ground,' and so forth. Third, the three phrases from 'That tree' downward explain its wondrous functions \[operating\] with ease, yielding benefits in turn. First, relying on the wisdom of bodhi, it radiates the light of teaching wisdom; next, relying on the light of wisdom, it rains down the perfectly luminous Dharma-jewel; finally, the teaching accomplishes compassion and wisdom, meaning that bodhisattvas appear before \[beings\], their effortless practice being accomplished, so that they come forth like clouds. Fourth, the one phrase from 'Further, through' downward adduces the cause to conclude with the function. That is, the Buddha's power is the cause: flowing sounds expound the Dharma through the power of suchness; then wisdom expounds the sounds of Dharma, and the sounds in turn correspond to the nature of suchness. 'Inexhaustible' because it is exceedingly vast and manifold; 'inexhaustible' because it is vertically continuous; and 'without end and without interruption', hence it is termed 'constant'. Third, from 'Where the Tathāgata dwelt' downward, the adornments of the Buddha's palace are explained in ten phrases, divided into four \[sections\]: First, one phrase generally explains its dimensions. A palace can cover and nurture, which is loving-kindness and compassion. A hall can receive audiences and homage, which is perfect stillness. Compassion and wisdom guide each other, like multistoried pavilions relying on one another. 'Vast' means boundless, because the Dharma has no exterior. 'Spacious' means not cramped, because within the Dharma it is empty. 'Adorned' means embellished, because it is endowed with all marks. 'Magnificent' means splendid, because the principles of the Dharma are complete. 'Filling the ten directions' means according with the dharmatā. Second, the two phrases from 'Of all colors' downward \[show that\] essence and marks are complete. 1. Its essence is maṇi, because it is formed by the fusion of accumulated virtues. 2. Its marks are adorned in manifold ways, because dharmas such as spiritual superknowledges are the functions of compassion and stillness. Third, the six phrases from 'All adornments' downward \[show\] its wondrous functions operating with ease. 1. All practices emit light, raining down the Dharma like clouds. 'Cloud' has many more meanings, which will be distinguished below. 2. Banners of light stand out uniquely. Cui means 'to gather'; that is, formed by receiving light and gathering shadows. This means that where compassion and stillness intersect, they receive wisdom to give rise to responses, conquering Māra and standing pre-eminent. 3. Inwardly it contains an ocean-like assembly of boundless bodhisattvas, meaning that even those outside the bodhimanda are also within it. This means that the primary \[retribution\] is within the environment, and also that the cause is within the fruit, clearly showing the mystical meeting of all the sages of nirvāṇa. 4. Jeweled nets of sound and light: nets are meant to keep out foul birds, thereby enhancing the palace's adornment. They are like the great net of the teaching: outwardly guarding against evil views, inwardly benefiting compassion and stillness. The teachings are all perfectly wondrous and made of jewels; hence they can emit the light of the Buddha's wisdom. With round voices making wondrous expounding, the 'inconceivable sound' has four brief meanings: first, the sounds are abundantly vast; second, what is expounded is hard to measure; third, sound itself is without conceptual meaning; fourth, one contains all. 5. Producing the functions of the fruit, meaning that the great function of the primary retribution resides within this environment, the primary and environmental intermingling and blending without confusion, showing that relying on the great nirvāṇa one can establish great purposes; hence it is called 'producing'. 6. The undefiled manifests the defiled. Sentient beings are the primary, while their dwellings are the environmental. Defilement contravenes the purity of nature, so it is not spoken of as 'producing'; delusion has no self-essence and is manifested in turn by relying on the true. Fourth, from 'Further, through' downward, the cause is adduced to reveal the vastness; that is, its virtues are vast and difficult to recount, so now they are concluded in summary. Due to the Buddha's power, a single thought-moment suddenly encompasses all dharmadhātus of phenomena, noumenon, defilement, and purity—how much more so many thought-moments! Furthermore, above, 'filling the ten directions' is the non-obstruction between the universal and the particular. Gathering the assemblies of bodhisattvas and issuing the Buddha's spiritual superknowledges is the non-obstruction of inclusion and entry. Manifesting sentient beings and dwellings is the non-obstruction of defilement and purity. Completely encompassing the dharmadhātu is the non-obstruction of breadth and narrowness. Being able to do so in a single thought-moment is the non-obstruction of extension and brevity. Moreover, gathering bodhisattvas is the non-obstruction of cause and fruit. Issuing the Buddha's spiritual superknowledges is the non-obstruction of environment and primary retribution. The ten kinds of palaces should be explained in this way. > — English (machine translation) (machine translation) - [Previous: 4.16](https://indike.org/pramana/in.bauddha.taisho.1735.4.16) - [Next: 4.18](https://indike.org/pramana/in.bauddha.taisho.1735.4.18) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1735.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.4.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.4.17](https://indike.org/pramana/in.bauddha.taisho.1735.4.17) · Pramāṇa