[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) › 42.4 # 大方廣佛華嚴經疏 42.4 大方廣佛華嚴經疏 42.4 - **Language:** Classical Chinese ### [42.4](https://indike.org/pramana/in.bauddha.taisho.1735.42.4) 第二勸益中，有法、喻、合。法中三：初牒前與智，彰益之因，故論云「彼行中攝功德因勝故。云何勝？諸佛同作教授說故。」二「於一」下起行速疾。三「何以」下釋疾所由，謂先唯一身，故長時劣；此一念此地身，等無量故。一念頓超有十一句，前十別明、後一總結。十中，初六依教化眾生、次二依自集助道、後二依障清淨。十中：一多身隨現。所以多者，論云「一切菩薩身，信解如自一身故。」謂智契同體，故能即一為多。此實報能為，不同前諸地變化。此對前一身。餘音聲等，對前起行，類亦無量。二圓音隨說、三隨所知智、四隨取何類生、五隨應以何國、六隨其教化何類眾生、七隨供養集福德助道、八隨入何法門集智慧助道、九隨神通障淨、十隨智慧障淨故，能處無量眾會隨機說法。皆言隨者，隨宜非一，釋無量言故。隨時之義，其大矣哉。後一結釋中，先結，謂起行眾多，不離三業；後以不動法故者，釋。由無相無功無有間斷故，相用不動任運集成。喻中，船喻彼行速疾。論云應知因勝示現者，釋疾所由。船由入海故疾，行入無生故疾。合中，初合未至海，即前七地。次「到菩薩」下合若至海，即第八地無生之智。亦是行故，名為行海。又頓能遍起，即深而廣，亦得名海。無功用智，以合上風。一切智境，明其趣果。前喻所無，以無生智同佛智海，故喻不分。「本有」已下合前校量。 > Second, concerning the benefit of the exhortation, there are the statement of dharma, simile, and application. In the statement of dharma there are three: 1. Reiterating the preceding granting of wisdom to demonstrate the cause of the benefit; hence the treatise says, 'Because the cause of gathering merit in that practice is supreme. Why is it supreme? Because all Buddhas together offer instructional speech.' 2. From 'in a single...' onward, the swiftness of giving rise to practice. 3. From 'Why is this so?' onward, explaining the reason for the swiftness, meaning previously there was only a single body, so over a long period it was inferior; but in this stage, the body in a single thought-moment equals immeasurable \[bodies\]. For single-thought sudden transcendence there are eleven phrases: the first ten explain distinctly, and the last one concludes generally. Among the ten: the first six are based on teaching and transforming sentient beings; the next two are based on self-accumulating aids to the path; the last two are based on the purification of hindrances. Among the ten: 1. Multiple bodies appearing in accordance \[with needs\]. The reason they are multiple is that the treatise says, 'Because all bodhisattvas' bodies are resolved in faith to be like one's own single body.' This means wisdom tallies with the identical essence, and thus one can turn one into many. This is what the real retribution \[body\] can do, unlike the apparitions of previous stages. This is in contrast to the single body before. The remaining voices and so forth, in contrast to the previous arising of practice, are similarly immeasurable. 2. Perfect sounds preaching in accordance; 3. Wisdom according to what is known; 4. Taking birth according to which class \[of beings\]; 5. According to which land is appropriate; 6. According to which class of sentient beings is to be transformed; 7. According to making offerings to amass the aids to the path of merit; 8. According to which Dharma portal is entered to amass the aids to the path of wisdom; 9. According to the purification of hindrances to supernormal powers; 10. According to the purification of hindrances to wisdom; thus one can abide in immeasurable assemblies to preach the Dharma in accordance with faculties. All say 'in accordance with' because acting according to what is fitting is not single, explaining the word 'immeasurable'. The meaning of 'in accordance with time' is grand indeed! In the concluding explanation of the last one: first it concludes, meaning the arising of practices is manifold and does not depart from the three karmas; then, by saying 'because of the unmoving dharma', it explains. Because of having no marks, no effort, and no interruption, marks and functions are unmoving and spontaneously assembled. In the simile, the ship illustrates the swiftness of that practice. The treatise says: 'One should know it manifests the supremacy of the cause,' explaining the reason for the swiftness. A ship is swift because it enters the ocean; practice is swift because it enters non-arising. In the application: first, applying the ship not yet reaching the ocean corresponds to the previous seven stages. Next, from 'reaching the bodhisattva...' onward applies reaching the ocean, which is the wisdom of non-arising of the eighth stage. Because it is also practice, it is called the ocean of practice. Moreover, being suddenly able to arise everywhere, being both profound and vast, it can also be called an ocean. Effortless wisdom is applied to the wind above. The realm of all-knowing knowledge shows its tending toward the fruit. What was absent in the previous simile was that the wisdom of non-arising is identical with the ocean of Buddha's wisdom, so the simile makes no distinction. From 'originally having' onward, it applies to the preceding comparison. > — English (machine translation) (machine translation) - [Previous: 42.3](https://indike.org/pramana/in.bauddha.taisho.1735.42.3) - [Next: 42.5](https://indike.org/pramana/in.bauddha.taisho.1735.42.5) - [Up: 42](https://indike.org/pramana/in.bauddha.taisho.1735.42) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.42.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.42.4](https://indike.org/pramana/in.bauddha.taisho.1735.42.4) · Pramāṇa