[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) › 45.32 # 大方廣佛華嚴經疏 45.32 大方廣佛華嚴經疏 45.32 - **Language:** Classical Chinese ### [45.32](https://indike.org/pramana/in.bauddha.taisho.1735.45.32) 第三「佛子此菩薩摩訶薩住普賢」下普德無盡。於中四：一正顯無盡，謂非唯上列諸用，又能念念入多三昧，亦不能盡。二徵，徵意云：既念念入多，何以不盡？三釋意云：此三昧緣境究竟無盡故。文有十句，初總、餘別，並可知。四喻況，於中有三喻，喻前無盡，各有喻、合。前二合中，復加徵、釋。一如意隨求喻，喻定心隨應，出法無盡。徵意云：何以出法無盡不匱息耶？釋意云：了多幻境皆同影像，緣至則生，何有盡耶？體無增減，何有匱息耶？二生心各別喻，喻緣境無盡，可知。三龍王降雨喻，喻入法無盡。於中，初喻、後合。合中分三：初正明入法，合滴如車軸，謂入廣大法故。初句總智門，下別皆云門者，自他遊入故。幻網者，一切皆幻，互為緣起相交映故。世界性空故無體，隨緣染淨故有體。又法性土故有體，事土從緣故無體。又淨剎順理故有體，染剎妄成故無體。餘可知。二「於一念」下入法時分，合前降雨之時。三「如是入時」下明入時相用，合前無邊無盡無作境界。於中三：初十句明其相狀、次「求一切智」下明其業用、三徵釋所由。今初。初二句合雲無邊、雨無盡。「不疲」下合無作境，無作即無功用，故身不疲、心不厭，不永斷、不暫息。未入常入故不退，已入永常故不失。無法非所入門故，不住非處；無心不契故，恒正思惟。不沈不舉，正是入相。二業用者，隨入一一門皆有斯業，門門即不可盡，文顯可知。三徵釋中，徵意有二。一云：菩薩豈無行滿成佛，何以業用無際限耶？二云：設橫顯無盡，可爾。何以一一門中用即無盡？後釋意亦二。一云：菩薩本為眾生，生無盡故，用亦無盡。二釋後意云：生及世界既如虛空，故隨一門即用無盡，如芥子中空。由此不但一門成多，一念亦能成多事矣。文中三：初喻明火隨薪緣，薪多火在，喻菩薩生界緣廣，用無有涯。次合可知。後轉徵釋。徵意云：菩薩何以起多業用？釋意云：為普度生，滿普願故。第四「是故諸菩薩」下結示勸修，中二：初結勸勤修、二「佛子至如是修行普賢行」下總結顯示。今初，謂菩薩心窮生界，定用無涯，故應修習。文中二：初舉所修之法、後「勤加」下示勸修相。今初。「是故諸菩薩」五字該下二段。其所修法有十一句，末後一句舉定名體，前之十句別明無礙輪之業用，於中倒牒前來諸文。初種類者，業用非一故，如合龍喻中入法眾多是種類義。二境界者，即定所緣，如前妄念緣境喻。三威德者，即通顯定用，如前寶珠能出生喻。四此上三種皆悉廣大，一一無涯，如前不見三昧前際故。五數不可極，如前入不可說智門等即無邊故。六並絕心言，如前不作是念有若干菩薩等故。七皆與智俱，如前雖知諸法無作而能示現一切作業，是權實明照故。八體用齊於佛境，則諸佛現前，如前觀十力地至薩婆若故。九如來護念，如前諸佛攝受，已入未來諸佛數故。十非但現用自在亦成昔善，如前功德解欲悉清淨故。第二示修相，中二：初略示離過進德、後「不依」下別示離過進德。於中，先離過、後「於諸法」下進德，文並可知。 > Third, from "O sons of the Buddha, when this bodhisattva mahāsattva abides in Samantabhadra..." downward, explains the inexhaustibility of universal virtues. Within this there are four parts: (1) directly revealing inexhaustibility, meaning that not only are there the functions listed above, but also in every thought-moment \[the bodhisattva\] can enter many samādhis, yet they cannot be exhausted. (2) Interrogation, the import of which asks: Since one enters many in every thought-moment, why are they not exhausted? (3) The import of the explanation says: Because the spheres conditioned by this samādhi are ultimate and inexhaustible. The text has ten phrases, the first being general and the rest specific, all of which may be understood. (4) Analogical illustration, in which there are three analogies illustrating the aforesaid inexhaustibility, each having an analogy and an application. In the applications of the first two, an interrogation and explanation are further added. First, the analogy of the wish-fulfilling \[jewel\] granting desires according to prayer illustrates that the concentrated mind responds according to circumstances, bringing forth dharmas inexhaustibly. The import of the interrogation asks: Why is the manifestation of dharmas inexhaustible, without depletion or cessation? The import of the explanation says: Having realized that the many illusory spheres are all like reflections, they arise when conditions arrive; how could there be any exhaustion? Their essence neither increases nor decreases; how could there be any depletion or cessation? Second, the analogy of minds arising individually illustrates the inexhaustibility of conditioned spheres, which may be understood. Third, the analogy of the dragon king sending down rain illustrates the inexhaustibility of entering dharmas. Within this, there is first the analogy and then the application. The application is divided into three parts: first, directly clarifying the entry into dharmas, matching \[the rain\] drops like chariot axles, which means entering vast and great dharmas. The first phrase is the general door of wisdom; the specific ones below are all called "doors" because self and other wander into and enter them. "Illusory net" means that all are illusory, mutually serving as conditioned origination and inter-reflecting. Because the nature of the world is empty, it has no essence; because it follows conditions of defilement and purity, it has an essence. Furthermore, because it is a land of dharmatā, it has an essence; because phenomenal lands arise from conditions, they have no essence. Furthermore, because pure lands accord with noumenon, they have an essence; because defiled lands are formed through delusion, they have no essence. The rest may be understood by analogy. Second, from "In a single thought-moment..." downward clarifies the time of entering dharmas, matching the previous time of the downpour of rain. Third, from "When entering in this way..." downward clarifies the marks and functions at the time of entry, matching the previous boundless, inexhaustible, unconditioned sphere. Within this there are three parts: first, ten phrases clarify its appearance; next, from "seeking all-knowledge..." downward clarifies its activities and functions; third, interrogation and explanation of the reasons. Now in the first part: the first two phrases match the boundless clouds and inexhaustible rain. From "untiring" downward matches the unconditioned sphere: being unconditioned means being non-effortful, so the body does not tire and the mind does not grow weary, neither eternally severed nor temporarily paused. Because one constantly enters what has not yet been entered, there is no regression; because one permanently abides in what has been entered, there is no loss. Because there is no dharma that is not an entered door, one does not abide in what is inappropriate; because there is no mind that does not accord, one constantly engages in correct reflection. Being neither depressed nor agitated is precisely the mark of entry. Second, as for activities and functions: upon entering each and every door, there are these activities; each door cannot be exhausted, which is obvious from the text and may be understood. Third, in the interrogation and explanation, the import of the interrogation has two points: (1) Does not a bodhisattva complete practices and achieve Buddhahood? Why are the activities and functions without limit? (2) Even if it is horizontally revealed to be inexhaustible, that may be so; why is the function within each and every door already inexhaustible? The import of the subsequent explanation also has two points: (1) The bodhisattva is fundamentally for the sake of sentient beings; because sentient beings are inexhaustible, the functions are also inexhaustible. (2) Explaining the second point: since sentient beings and worlds are like empty space, following any single door the function is already inexhaustible, just like space within a mustard seed. Therefore, not only does one door accomplish many, but a single thought-moment can also accomplish many deeds. Within the text there are three parts: first, the analogy clarifying that fire depends on the conditions of fuel—where fuel is abundant, fire persists—illustrates that the bodhisattva's conditions in the realm of sentient beings are vast, and their functions have no bounds. Next, the application may be understood. Afterwards, there is a further interrogation and explanation. The import of the interrogation asks: Why does the bodhisattva give rise to manifold activities and functions? The import of the explanation says: In order to universally liberate sentient beings and fulfill universal vows. Fourth, from "Therefore all bodhisattvas..." downward concludes, indicates, and exhorts practice. Within this there are two parts: first, concluding and exhorting diligent cultivation; second, from "O sons of the Buddha, when practicing the conduct of Samantabhadra in this way..." downward, a general conclusion and revelation. Now in the first part: it means that because the bodhisattva's mind exhausts the realm of sentient beings and the functions of concentration are boundless, one should practice it. In the text there are two parts: first, raising the dharmas to be practiced; afterwards, from "diligently..." downward indicates the marks of exhorting practice. Now in the first: the five characters "Therefore all bodhisattvas" cover the two sections below. The dharmas they practice have eleven phrases: the very last phrase raises the name and essence of the concentration; the preceding ten phrases separately clarify the activities and functions of the unobstructed wheel, within which the preceding texts are cited in reverse order. First, "types" (種類): because the activities and functions are not one, just as in the dragon analogy, the multiplicity of entered dharmas has the meaning of "types." Second, "spheres" (境界): namely the objects of concentration, just as in the previous analogy of deluded thoughts conditioning spheres. Third, "majestic virtue" (威德): namely comprehensively revealing the function of concentration, just as in the previous analogy of the precious jewel being able to bring forth \[all things\]. Fourth, these three above are all vast and great, each boundless, just as previously one does not see the earlier limit of the samādhi. Fifth, the number cannot be exhausted, just as previously entering ineffable doors of wisdom, etc., is boundless. Sixth, they all transcend mind and speech, just as previously one does not form the thought that there are so-and-so many bodhisattvas. Seventh, they are all accompanied by wisdom, just as previously although knowing that all dharmas are unconditioned, one is able to manifest all activities, which is the clear illumination of provisional and ultimate \[wisdom\]. Eighth, essence and function are equal to the Buddha-sphere, so all Buddhas appear before one, just as previously contemplating from the stage of the ten powers up to sarvajña. Ninth, the Tathāgata protects and remembers, just as previously being gathered and received by all Buddhas, having already entered the count of future Buddhas. Tenth, not only are present functions sovereign, but they also bring past good to completion, just as previously merits, understandings, and desires are all purified. Second, indicating the marks of cultivation has two parts: first, briefly indicating the leaving of faults and advancing in virtues; afterwards, from "not relying on..." downward, separately indicating the leaving of faults and advancing in virtues. Within this, first leaving faults, and afterwards from "in all dharmas..." downward advancing in virtues; both texts may be understood. > — English (machine translation) (machine translation) - [Previous: 45.31](https://indike.org/pramana/in.bauddha.taisho.1735.45.31) - [Next: 45.33](https://indike.org/pramana/in.bauddha.taisho.1735.45.33) - [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.45.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.45.32](https://indike.org/pramana/in.bauddha.taisho.1735.45.32) · Pramāṇa