[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) › 48.26 # 大方廣佛華嚴經疏 48.26 大方廣佛華嚴經疏 48.26 - **Language:** Classical Chinese ### [48.26](https://indike.org/pramana/in.bauddha.taisho.1735.48.26) 次釋文，中二：先略、後廣。略中二：先標果好、二「佛子我為」下舉因對顯。今初。佛自說者，有二意故：一僧祇因終，此品果極，故二皆佛說；二好用劣相而用難思，恐物不信，故佛自說。告寶手者，亦有二義：一說手隨好，彼主此門故；二令當寶重起信手故。有隨好者，總相舉也，即足下好與後名同故。德用周備，故云圓滿。攝益自在，最勝名王。光名熾盛者，如日具德，由此復能攝諸眷屬。百萬等顯多，復云七者，淨七支、修七覺、照七地故。第二舉因對顯者，為顯勝故。此有數重：一以相德深廣言不能備，故置之說好。二好德復多，以三十二相既有八十隨好，十蓮華藏之相好彌多矣，且舉其一。三一中置勝但說劣者，故明足下。四足下一好復有多光，但說一光。五果位一光亦不可說，故寄因顯，因光成益。三重頓圓，況果一光，如是展轉，況於諸相，況復總說如來諸德。果海絕言，亦斯義矣。文中二：先光照分齊。即前圓滿好中放光，故不別標放處，而非前光好具多光故。後「彼世界」下光所成益。於中二：先令離苦，淨宿善益；後「從彼命」下轉報生天，得聞法益。於中，初示宿因，謂昔近善友，必聞普法，成金剛種。心不放逸，顯曾修行，種諸善根，通見聞等。次「毘盧」下顯其現緣。後「於彼」下結因屬果。文從略故，結屬生天；理實息苦及淨眼等，皆由此因緣也。是知佛光等照，不種善因無斯勝益。何以一光頓成斯益？無盡功德之所顯故、純盡法界之所流故。非如權教八十隨好，但嚴於形，生信而已。此中略無墮獄之因，謂雖修乘，戒行寬故。 > Next, explaining the text, which has two parts: first brief, then extensive. Within the brief there are two: first, identifying the secondary marks of the fruition; second, from 'Sons of the Buddha, I for...' onward, adducing the cause to reveal \[them\] by comparison. Now the first. That the Buddha spoke it himself has two reasons: First, the causes of the asaṃkhyeya \[eons\] have concluded, and this chapter reaches the culmination of fruition; hence both are spoken by the Buddha. Second, the function of the secondary marks is inferior to the major marks, yet its function is inconceivable; fearing that beings would not believe it, the Buddha spoke it himself. That he addressed Ratnahasta also has two meanings: First, to speak of the secondary marks of the hands, as he is the master of this portal; second, to cause beings to treasure and value it, giving rise to the hand of faith. That there are secondary marks is a general presentation, identical to the name of the secondary mark under the foot that comes later. Because its virtue and function are complete, it is called 'perfect.' Being sovereign in gathering and benefiting, it is the most supreme, called 'King.' The light named 'blazing' is like the sun possessing virtue, and thereby can also gather all retinues. 'Millions' and so forth reveal their great number; mentioning 'seven' again is because it purifies the seven branches, cultivates the seven limbs of awakening, and illuminates the seven stages. Second, adducing the cause to reveal \[them\] by comparison is for the sake of revealing superiority. This has several tiers: First, because the virtue of the major marks is profound and vast such that words cannot fully encompass it, they are set aside and the secondary marks are spoken of. Second, the virtues of the secondary marks are also numerous; since thirty-two major marks have eighty secondary marks, the major and secondary marks of ten Lotus-Store worlds are all the more numerous, so just one is mentioned for now. Third, within the one, setting aside the superior and speaking only of the inferior, he thus clarifies the soles of the feet. Fourth, a single secondary mark on the soles of the feet again has multiple lights, yet he speaks of only one light. Fifth, even a single light at the stage of fruition cannot be expressed in words; hence he relies on the cause to reveal it, and the light of the cause accomplishes benefit. Even more so the sudden and perfect \[fruition\]; how much more so a single light of fruition! Such being the case in progression, how much more so for all the major marks, and how much more so for a general exposition of all the Tathāgata's virtues! The ocean of fruition transcending words also has this meaning. In the text there are two parts: First, the scope illuminated by the light. That is, light is emitted from the aforementioned perfect secondary mark, so the place of emission is not separately marked; however, it is not the aforementioned light, because the secondary mark possesses many lights. Second, from 'in those worlds' onward, the benefits accomplished by the light. In this there are two: first, causing them to leave suffering, which is the benefit of purifying past good roots; second, from 'after their lives end' onward, transforming retribution and being born in heaven, which is the benefit of getting to hear the Dharma. In that, first, it indicates the past cause: that is, in the past having drawn near to good spiritual friends, they inevitably heard the universal Dharma and formed adamantine seeds. 'The mind was not heedless' reveals that they previously cultivated practice and planted all good roots, which encompasses seeing, hearing, and so forth. Next, from 'Vairocana' onward, it reveals their present conditions. Finally, from 'in that' onward, it concludes the causes and attributes them to the fruition. Because the text proceeds concisely, it concludes by attributing it to being born in heaven; in actual truth, the cessation of suffering and purification of the eyes and so forth all arise from these causes and conditions. From this we know that although the Buddha's light illuminates equally, without planting good causes one does not obtain such superior benefits. Why does a single light suddenly accomplish such benefits? Because it is manifested by inexhaustible merit and virtues, and flows forth purely and exhaustively from the dharmadhātu. It is not like the eighty secondary marks of the provisional teachings, which merely adorn the physical form and generate faith. Here the causes for falling into hell are concisely omitted, which refers to cases where, although one cultivated the vehicle, one's practice of the precepts was lax. > — English (machine translation) (machine translation) - [Previous: 48.25](https://indike.org/pramana/in.bauddha.taisho.1735.48.25) - [Next: 48.27](https://indike.org/pramana/in.bauddha.taisho.1735.48.27) - [Up: 48](https://indike.org/pramana/in.bauddha.taisho.1735.48) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.48.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.48.26](https://indike.org/pramana/in.bauddha.taisho.1735.48.26) · Pramāṇa