[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) › 49.32 # 大方廣佛華嚴經疏 49.32 大方廣佛華嚴經疏 49.32 - **Language:** Classical Chinese ### [49.32](https://indike.org/pramana/in.bauddha.taisho.1735.49.32) 第十遍降種種喻，喻普遍聲，非唯普遍四洲，亦遍出多雷音。喻中有總、別、結。從「四天」下別中有五：一雲、二電、三雷、四風、五雨。此與〈賢首品〉文有影略。思之。後「雖彼」下結。合中，亦有總、別、結。別中亦有五，前四各有佛子，一以身合雲，有覆陰等故，即菩提等。十身中有四身名異義同，一即願身，願生兜率故。第四即意生身，隨意所生，同世色故。八即菩提身，具佛十力，成菩提故。九即威勢，具四無畏，能伏外故。亦可十力降魔為威勢。無畏為正覺，有正覺義故。餘六名義俱同。第二合電光，不出通明無畏。第三以三昧合雷聲者，略有三義：一若秋之雷蟄蟲藏匿，若入三昧諸惡不行。二若春之雷則發蟄開萌，猶彼三昧發生功德。三雷是雨之先相，三昧是說之先兆，十名思而釋之。第四以大智合風者，以後得智觀機警覺，加被令成法器故。第五「此相現已」下以說法合雨。於中，初結前標後。「所謂」下別有十法者，一將成正覺，念相欲盡，聞斯法雨便細念都忘，得見心性等虛空界，法界一相始本無二，契同諸佛平等法身，故云說法界無差別。二出胎已後坐道場前，後更無身故，名最後法雨。名遊戲等者，此有二義：一開為二，謂遊戲是神通大用、祕教即心智所契；二合為一，令於祕教出沒自在，故云遊戲。言祕教者，即詮如來三德涅槃，故《涅槃經》名祕密藏，安住於此能建大事。神通作用故名遊戲，在《法華經》以體從用，名如來知見；深固幽遠，名為祕密。雖初心同稟，而窮究在斯故。亦為說三：一生所繫者，謂如彌勒更一下生故。所以更一生者，由微細無明能障所知故。今為說令淨彼細惑，成種智普照。上三皆等覺位。四灌頂菩薩，即十地受職位，十方諸佛法水灌頂，墮在佛數，能受如來大法雲雨，令具佛功德智慧，廣作佛事為莊嚴故。五得忍菩薩，若取忍淨，八地已上將止此忍勸滿福智，不斷悲故。若取初得，有說初地即得，為說信等功德。後後圓淨十地，地智一一開發，不斷二利故。六住向行三，即三賢位，令其入證，真如現前，依此變化為甚深門，而勝進不息。七初發心者，通信初發心及信滿發心，既發上求下化之心，令依願行故。上皆已得本位故，並為說勝進上位之法。此下二門，通有二意：一約初求顯說，說其自乘；二約已住密說，密授大乘。如緣覺中，約自乘說則因謝非常、果續非斷，逆觀非有、順觀非無，為離二邊。雖離二邊，而不壞自乘之果。約密，十二因緣即是中道，中道者名為佛性，故曰甚深緣起，是為上上智觀故、得不壞佛解脫果故。九聲聞中二者，一約顯說，由彼厭患苦集故，說人空智劍斷之。二約密說，應以法空斷一切惑，故名大劍。十為二聚眾生故，云集善根者，其邪定聚未堪法雨，未定令得名為成熟，已定令增種種法門。三「佛子諸佛」下合上結中有二佛子，初合結數、後合心等以釋外疑。 > Tenth is the simile of universally falling in various kinds, which illustrates the universally pervasive sound: not only does it universally pervade the four continents, it also universally brings forth many sounds of thunder. Within the simile, there are general, particular, and concluding \[parts\]. In the particular part from "the four heavens" downward, there are five: first, clouds; second, lightning; third, thunder; fourth, wind; fifth, rain. Between this and the text of the "Chief of the Virtuous" chapter, there is reciprocal supplementation and omission; reflect on this. Later, from "although those" downward, is the conclusion. In the correlation, there are likewise general, particular, and concluding \[parts\]. In the particular part, there are likewise five, the former four each having "sons of the Buddha." First, correlating the body with clouds, because it provides shade and coverage, namely bodhi and so forth. Among the ten bodies, there are four bodies whose names differ but whose meanings are identical: first is the vow-body, because of the vow to be born in Tuṣita; fourth is the mind-made body, because it is produced according to wish, being identical in form with the world; eighth is the bodhi-body, because, endowed with the Buddha's ten powers, it achieves bodhi; ninth is majesty and authority, because, endowed with the four fearlessnesses, it can subdue outsiders; alternatively, the ten powers subduing Māra may be majesty and authority, and fearlessness may be sambodhi, because it possesses the meaning of sambodhi. The other six are identical in both name and meaning. Second, correlating with the light of lightning does not go beyond supernatural penetration, clear comprehension, and fearlessness. Third, correlating samādhi with the sound of thunder broadly has three meanings: first, like autumn thunder when hibernating insects conceal themselves, when entering samādhi all evils do not arise; second, like spring thunder that awakens hibernators and sprouts seeds, so too does that samādhi produce merit; third, thunder is the precursor of rain, and samādhi is the harbinger of preaching; reflect on and explain the ten names. Fourth, correlating great wisdom with wind is because, with subsequent wisdom observing the capacities \[of beings\] to alert and awaken them, it bestows empowerment to make them vessels of the Dharma. Fifth, from "after these marks appear" downward, correlating the preaching of the Dharma with rain. Herein, first it concludes the preceding and marks what follows. Downward from "so-called," there are ten dharmas: first, when about to attain sambodhi, when thoughts and marks are about to be exhausted, hearing this rain of Dharma, subtle thoughts are completely forgotten, and one comes to see that the nature of mind is equal to the realm of empty space, the single mark of the dharmadhātu being originally and fundamentally non-dual, tallying with the equal dharmakāya of all buddhas; hence it says that it preaches that the dharmadhātu has no distinction. Second, after leaving the womb and before sitting at the site of enlightenment, because there will be no further body thereafter, it is called the final rain of Dharma. As for being called "sporting" and so forth, this has two meanings: first, dividing into two, namely that sporting is the great function of supernatural penetrations, and the secret teaching is that with which the mind's wisdom tallies; second, combining into one, causing one to appear and disappear within the secret teaching with ease, hence called "sporting." The "secret teaching" explains the three virtues and nirvāṇa of the Tathāgata, and so the Nirvāṇa Sūtra calls it the "secret treasury"; abiding firmly in this, one can establish great deeds. The function of supernatural penetrations is therefore called "sporting"; in the Lotus Sūtra, taking the function from the essence, it is called the "knowledge and vision of the Tathāgata"; being deep, firm, subtle, and remote, it is called "secret." Although those of initial mind receive it alike, its ultimate exhaustion lies here; therefore it is also preached for them. Third, "those bound to one birth" refers to cases like Maitreya, who descends to birth only once more. The reason there is one more birth is that subtle ignorance can obstruct the knowable. Now it is preached for them to purify that subtle affliction and achieve the universal illumination of all-inclusive wisdom. The above three are all the stage of equal enlightenment. Fourth, the anointed bodhisattvas are those in the station of receiving office in the tenth stage; being anointed with the Dharma-water of all buddhas of the ten directions, they fall within the number of buddhas, and are capable of receiving the rain of the Tathāgata's great Dharma-clouds, causing them to be endowed with the Buddha's merit and wisdom and broadly perform buddha-activities as adornment. Fifth, bodhisattvas who have attained patience: if taking the purification of patience, above the eighth stage, about to rest in this patience, they are exhorted to fulfill merit and wisdom without cutting off compassion; if taking the initial attainment, some say it is attained in the first stage, and for them virtues such as faith are preached. Subsequently, purifying the ten stages, the wisdom of each stage is opened and revealed one by one, without cutting off the dual benefits. Sixth, the three of dwelling, pariṇāmanā, and practice are the stations of the three worthies; causing them to enter realization, with tathatā appearing before them, based on this transformation becomes a profound gate, and their superior progress does not cease. Seventh, those of the initial arousal of the mind embraces both the initial arousal of the mind of faith and the arousal of the mind upon the completion of faith; having aroused the mind to seek above and transform below, it causes them to act according to vows. The above have all already attained their fundamental stations, and therefore the Dharma of progressing to higher stations is preached for all of them. The two gates below have two meanings in common: first, in terms of initial seekers, it is an explicit teaching, preaching their own vehicle; second, in terms of those already established, it is an esoteric teaching, secretly conferring the Great Vehicle. As for pratyekabuddhas, spoken in terms of their own vehicle, the cause passing away is not permanent, the result continuing is not annihilated; reverse contemplation is not existent, forward contemplation is not non-existent, in order to leave the two extremes behind. Although leaving the two extremes behind, they do not destroy the fruits of their own vehicle. Spoken in terms of the esoteric, the twelve links of dependent origination are themselves the middle way, and the middle way is named buddha-nature; hence it is called "profound pratītyasamutpāda," being the contemplation of the highest wisdom, whereby one attains the indestructible fruit of the Buddha's liberation. Ninth, within the śrāvakas there are two: first, spoken in terms of the explicit teaching, because they loathe suffering and its accumulation, the sword of wisdom of the emptiness of persons is preached to sever them; second, spoken in terms of the esoteric teaching, one should sever all afflictions through the emptiness of dharmas, hence it is called the "great sword." Tenth, for sentient beings of the two groups, speaking of "gathering roots of goodness": those in the group of false certainty are not yet capable of the rain of Dharma, while those of indefinite certainty are brought to attainment, which is called "maturing"; for those of definite certainty, it causes various Dharma-gates to increase. Third, from "Sons of the Buddha, all buddhas" downward, correlating with the conclusion above, contains two occurrences of "sons of the Buddha": the first correlates with the concluding numbers, and the second correlates with the mind and so forth, in order to resolve outside doubts. > — English (machine translation) (machine translation) - [Previous: 49.31](https://indike.org/pramana/in.bauddha.taisho.1735.49.31) - [Next: 49.33](https://indike.org/pramana/in.bauddha.taisho.1735.49.33) - [Up: 49](https://indike.org/pramana/in.bauddha.taisho.1735.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.49.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.49.32](https://indike.org/pramana/in.bauddha.taisho.1735.49.32) · Pramāṇa