[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) › 46.12 # 大方廣佛華嚴經疏 46.12 大方廣佛華嚴經疏 46.12 - **Language:** Classical Chinese ### [46.12](https://indike.org/pramana/in.bauddha.taisho.1735.46.12) 第五天耳通。初標名，略無智通。若直云天耳，即當體受名。若取無礙清淨之天耳，即依有德業受稱。二「圓滿」下釋相，中三：初總顯德業自在、二「佛子」下別示一方業用、三「如東方」下舉一例餘。今初九句皆約用辨德，前之標名即是總句。一圓滿者，能互用故；二遍聞十方及九世故；三一時領覽，通其源故；四離二障故；五明了所知故；六緣不能礙故；七非如權小聞有分限，不盡重重故；八已證得故；九於一切皆自在故，謂欲聞則細遠無逃，欲不聞則近大不撓，故云自在。第二別示一方業用，中二：初舉多佛欲顯聞廣、二「是諸佛」下顯聞憶持。於中二：先聞持教法，隨釋可知；後「又於」下顯持圓滿，即能持之相。於中二：先舉所持，上文通顯佛所說法、今辨所說差別；後「於彼」下辨能持相兼明轉化。餘文可知。 > Fifth is the supernormal power of the divine ear. First, the heading omits 'supernormal power of wisdom.' If simply called 'divine ear,' it is named directly from its entity. If taking it as the 'unobstructed, pure divine ear,' it receives its title from its virtues and activities. Second, from 'perfect' onwards, is the explanation of the characteristics, within which there are three parts: first, generally revealing the sovereignty of virtues and activities; second, from 'O sons of the Buddha' onwards, specifically demonstrating the activities and functions in one direction; third, from 'just as in the eastern direction' onwards, citing one to exemplify the rest. Now, the initial nine phrases all distinguish virtues in terms of function, the preceding heading being the general phrase: 1. 'perfect,' because it can function interchangeably; 2. hearing pervasively across the ten directions and the nine periods of time; 3. receiving and comprehending all at once, penetrating to their source; 4. free from the two hindrances; 5. clearly understanding what is known; 6. conditions cannot obstruct it; 7. not like the provisional and lesser vehicles whose hearing has demarcations and does not exhaust the layers upon layers; 8. already realized; 9. completely sovereign in all regards, meaning that if it wishes to hear, even the subtle and distant cannot escape, and if it wishes not to hear, even the proximate and loud cannot disturb, hence called 'sovereign.' Second, specifically demonstrating the activities and functions in one direction has two parts: first, citing many Buddhas to show the breadth of hearing; second, from 'these Buddhas' onwards, revealing the hearing and retentive recollection. Therein are two: first, hearing and retaining the doctrinal teachings, which can be understood as explained; second, from 'moreover, in' onwards, revealing the perfection of retention, which is the mark of the capacity to retain. Therein are two: first, citing what is retained—the preceding text generally showed the Dharma taught by the Buddhas, while this now distinguishes the variations in what was taught; second, from 'in that' onwards, distinguishing the marks of the capacity to retain and concurrently clarifying transforming others. The rest of the text can be understood. > — English (machine translation) (machine translation) - [Previous: 46.11](https://indike.org/pramana/in.bauddha.taisho.1735.46.11) - [Next: 46.13](https://indike.org/pramana/in.bauddha.taisho.1735.46.13) - [Up: 46](https://indike.org/pramana/in.bauddha.taisho.1735.46) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.46.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.46.12](https://indike.org/pramana/in.bauddha.taisho.1735.46.12) · Pramāṇa