[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) › 45.11 # 大方廣佛華嚴經疏 45.11 大方廣佛華嚴經疏 45.11 - **Language:** Classical Chinese ### [45.11](https://indike.org/pramana/in.bauddha.taisho.1735.45.11) 大文第三「普眼普賢菩薩」下示說者分，以法屬普賢，故示其令請。於中有六：一示人令問、二聞名獲益、三推求不見、四教起見方、五依教而求、六為現身相。今初分三：一示處、二「已能」下歎德、三「汝應請」下教問。第二「爾時」下聞名獲益中，獲十種益，文並可知。第三「其諸菩薩於普賢」下推求不見中，有三推求，皆悉不見。一渴仰推求不見、二重觀察不見、三以三昧力推求不見，文各有釋。今初，先求不見；後「此由」下釋不見所以。威力持者，欲令大眾渴仰，得顯深旨故。二重求中三：一審問，重示法本湛然，故初無移動；二「是時普眼」下推求不見，猶謂可見故；三「佛言如是」下釋不見所由。於中二：初印定徵起、後「善男子」下正釋所由。以住處甚深故，文有十句：初句總、次八句別、後一句結。別中四對：一廣智勝定深，謂智門無邊，有邊之智焉覩定用？起伏無畏、展促自在，唯以出世定求，故不可見；次二外用內證深、次二得力成身深、後二多護速證深，由上八深故不能見。第三「爾時普眼菩薩聞如來」下以三昧力推求不見。於中分四：一新獲三昧、二「以三昧」下以定推求、三「時普眼從三昧起」下自陳不見、四「佛言」下釋不見所由。於中五：一約法總標，由住難思解脫，翻上三昧可思入故。二「普眼於汝意」下以近況遠。三「何以」下徵釋所由。釋中二：初略標深廣，翻上三昧尚有數故；後「舉要」下舉略顯廣。文有十句：初句總，以金剛慧達差別法界俱空故；餘句別，由了空故，一世界無住處，二眾生無可化，三寂無去來，四豎無斷盡，五橫泯差別，六體非體故不礙現通，七用非用故無依無作，八不離如如故無動轉，九理事圓故窮法界邊。四「善男子若有」下彰見之益。五「爾時普眼」下歸敬彌增，文顯可知。第四教起見方中，初令策勤前心。次「又應」下別示深觀。上捨境別求，故未識其體；今令十方齊觀，知其體周。下依此觀，是以得見。後「誓與」下起願思齊。具上三心則能得見。第五「是時普眼」下依教修行。然普眼位深而猶重習觀修者，略有二意：一位未等故、二示深獎物故。第六「爾時普賢」下為現身相。於中五：一為眾現身，不見顯深，現不礙用故。二「是時普眼」下眾覩喜敬。三「是時以佛」下現瑞成益。四「爾時普眼」下歎德廣深。於中十句。無等者，下無等故。無過者，上無過故。餘可知。五「佛言如是」下如來印述，初印、後述。述中十一句，初句總、後「所謂」下別。別有十德：一二嚴德、二圓明德、三深廣德、四色相德、五慈覆德、六超勝德、七知法德、八絕言德、九同佛德、十讚無盡德。 > The third major section, from "Universal Eye, the Bodhisattva Samantabhadra" downward, is the section revealing the expounder; because the Dharma pertains to Samantabhadra, \[the Buddha\] reveals him to have \[Universal Eye\] request \[the teaching\]. In this there are six \[parts\]: 1. revealing the person to instruct him to inquire; 2. obtaining benefits upon hearing his name; 3. searching but not seeing; 4. teaching the method for giving rise to seeing; 5. searching according to the teaching; 6. manifesting his physical marks for him. Now, the first \[part\] has three divisions: 1. revealing the place; 2. from "already able" downward, praising his virtues; 3. from "you should request" downward, instructing him to inquire. In the second \[part\], from "At that time" downward, obtaining benefits upon hearing his name, ten kinds of benefits are obtained; the text is readily understood. In the third \[part\], from "Those bodhisattvas, regarding Samantabhadra" downward, searching but not seeing, there are three searches, all of which fail to see \[him\]: 1. searching with yearning and not seeing; 2. searching through renewed contemplation and not seeing; 3. searching through the power of samādhi and not seeing. Each has its textual explanation. In the first of these, first they search and do not see; next, from "This is due to" downward, the reason for not seeing is explained. It is sustained by majestic power because \[the Buddha\] wishes to cause the great assembly to yearn, so that the profound intent can be revealed. In the second, renewed search, there are three \[divisions\]: 1. careful inquiry, reiterating that the Dharma is fundamentally serene, so initially there was no movement; 2. from "At that time Universal Eye" downward, searching but not seeing, still thinking that he could be seen; 3. from "The Buddha said: 'It is so'" downward, explaining the reason for not seeing. In this there are two \[divisions\]: first, confirming and raising the inquiry; next, from "Good son" downward, directly explaining the reason. Because his dwelling place is extremely profound, the text has ten phrases: the first phrase is general, the next eight phrases are specific, and the last phrase is a conclusion. Among the specific phrases are four pairs: 1. the profundity of vast wisdom and supreme concentration, meaning that the gateway of wisdom is boundless—how could bounded wisdom perceive the function of concentration? Its arising and subsiding are fearless, its expansion and contraction are self-mastering; since it is sought only with mundane concentration, he cannot be seen; the next two are the profundity of external function and internal realization; the next two are the profundity of obtaining power and accomplishing the body; the last two are the profundity of numerous protections and swift realization. Due to the above eight profundities, he cannot be seen. In the third, from "At that time, Bodhisattva Universal Eye, having heard the Tathāgata" downward, searching through the power of samādhi and not seeing, there are four divisions: 1. newly obtaining samādhi; 2. from "by samādhi" downward, searching through concentration; 3. from "At that time Universal Eye arose from samādhi" downward, stating for himself that he did not see; 4. from "The Buddha said" downward, explaining the reason for not seeing. In this there are five \[points\]: 1. generally indicating in terms of the Dharma: because he abides in inconceivable liberation, contrasting with the aforementioned samādhi which can be entered through thought; 2. from "Universal Eye, what do you think" downward, using the near to illustrate the far; 3. from "Why is this?" downward, inquiring into and explaining the reason. In the explanation there are two \[parts\]: first, briefly indicating the profundity and vastness, contrasting with the aforementioned samādhi which is still quantifiable; next, from "In brief" downward, taking up the brief to reveal the vast. The text has ten phrases: the first phrase is general, because by vajra-wisdom one penetrates the differentiated dharmadhātu as entirely empty; the remaining phrases are specific: because of fully understanding emptiness, (i) worlds have no abiding place, (ii) sentient beings are not something to be transformed, (iii) in tranquility there is no going or coming, (iv) vertically there is no interruption or exhaustion, (v) horizontally differentiation is obliterated, (vi) because essence is non-essence, it does not obstruct the manifestation of supernormal powers, (vii) because function is non-function, it has no reliance and no action, (viii) because it does not depart from suchness, it has no movement or turning, (ix) because noumenon and phenomena are complete, it exhausts the limits of the dharmadhātu. 4. From "Good son, if there is" downward, revealing the benefits of seeing. 5. From "At that time Universal Eye" downward, taking refuge and revering all the more, which is clear and can be understood from the text. In the fourth \[part\], teaching the method for giving rise to seeing, first \[the Buddha\] causes him to encourage and exert the previous mind. Next, from "Furthermore, you should" downward, specifically indicating the profound contemplation. Above, he abandoned the object to search elsewhere, and therefore had not yet recognized its essence; now \[the Buddha\] causes him to contemplate the ten directions equally, knowing that its essence is all-pervasive. Below, relying on this contemplation, he is able to see. Later, from "Vowing to..." downward, giving rise to the aspiration to emulate \[him\]. Endowed with the above three minds, one is able to see. In the fifth \[part\], from "At that time Universal Eye" downward, practicing according to the teaching. Now, Universal Eye's station is profound, yet he still repeatedly practiced contemplation; there are roughly two meanings for this: first, because his station was not yet equal \[to Samantabhadra's\]; second, to demonstrate profundity to encourage sentient beings. In the sixth \[part\], from "At that time Samantabhadra" downward, manifesting the physical marks for him. In this there are five \[divisions\]: 1. manifesting the body for the assembly: not seeing reveals profundity, while manifesting does not obstruct function; 2. from "At that time Universal Eye" downward, the assembly sees with joy and reverence; 3. from "At that time, through the Buddha's..." downward, manifesting auspicious signs to accomplish benefits; 4. from "At that time Universal Eye" downward, praising the vastness and profundity of his virtues. In this there are ten phrases: "peerless" means that below him there is none equal; "unsurpassed" means that above him there is none superior; the rest can be known. 5. From "The Buddha said: 'It is so'" downward, the Tathāgata confirms and elaborates; first confirming, then elaborating. In the elaboration there are eleven phrases: the first phrase is general, and from "namely" downward are the specific ones. Specifically there are ten virtues: (i) the virtue of the two adornments; (ii) the virtue of complete brightness; (iii) the virtue of profundity and vastness; (iv) the virtue of physical marks; (v) the virtue of compassionate shelter; (vi) the virtue of supreme excellence; (vii) the virtue of knowing phenomena; (viii) the virtue of transcending words; (ix) the virtue of identity with the Buddha; (x) the virtue of inexhaustible praise. > — English (machine translation) (machine translation) - [Previous: 45.10](https://indike.org/pramana/in.bauddha.taisho.1735.45.10) - [Next: 45.12](https://indike.org/pramana/in.bauddha.taisho.1735.45.12) - [Up: 45](https://indike.org/pramana/in.bauddha.taisho.1735.45) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.45.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.45.11](https://indike.org/pramana/in.bauddha.taisho.1735.45.11) · Pramāṇa