[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) › 5.14 # 大方廣佛華嚴經疏 5.14 大方廣佛華嚴經疏 5.14 - **Language:** Classical Chinese ### [5.14](https://indike.org/pramana/in.bauddha.taisho.1735.5.14) 第三「此諸菩薩」下，攝德圓滿，中二，初別歎勝德、後總結多門。初中亦二：初二句就緣歎、餘就行歎。今初。初句往因同行，顯主伴有由。後句從德海生，明生為輔翼。言毘盧遮那者，毘即遍也，盧遮那光明照義：迴就方言，應云光明遍照。然有二義：一身光遍照盡空乃至塵道、二智光遍照真俗重重法界。身智能所合為一身，圓明獨耀具德無邊，故立斯號。又毘者種種義，盧遮障義，那者盡義入義，即種種障盡、種種德圓。故《普賢觀經》云「釋迦牟尼名毘盧遮那遍一切處」，即身亦遍非唯光遍。又云「其佛住處名常寂光」，即土亦光矣。又云「常波羅蜜所攝成處，我波羅蜜所安立處」，即德圓義。又云「淨波羅蜜滅有相處」，即障盡義。又云「樂波羅蜜不住身心相處，不見有無諸法相處」，即證入義。又云「如寂解脫乃至般若波羅蜜是色常住法故」，明皆即應即真，為本師矣。此經文證，本品當辯。言共集善根者，即備道資糧。言修菩薩行者，即作所應作。云何共集？互為主伴故。主伴有三：一迴向主伴、二同行主伴、三如相主伴，皆稱共集。後句言善根海生者，謂佛德無邊，積妙法寶智定盈洽，故稱為海。從生有四：一從自佛善根海生，謂已圓十身故。二從本師海生，佛為勝緣，曾已攝受授法，令行得成滿故。三與遮那同於餘佛海生，以上云共集故。四從法性佛海生，以上德海諸佛共同，平等一味，但稱性修即是從生，不揀自他故。梵本云與佛同一善根海生。 > Third, from 'all these bodhisattvas' onward, subsumes virtues in their consummation; within this are two parts: first, praising their supreme virtues separately, and second, summarizing the many portals. Within the first, there are also two parts: the first two sentences praise them in terms of conditions; the rest praise them in terms of practice. Now the first. The first sentence, 'having practiced together in past causes,' reveals that host and retinue have an origin. The next sentence, 'born from the ocean of virtues,' explains that they were born to serve as assistants. As for 'Vairocana': \*vi\* means universal, and \*rocana\* means the light illuminating; translating into this language, it should be 'Light Universally Illuminating.' Yet it has two meanings: first, the body's light universally illuminates to the ends of space and down to the realms of dust; second, the wisdom's light universally illuminates the layered dharmadhātu of the real and conventional. Body and wisdom, object and subject, unite into a single body, perfect and bright, uniquely shining, possessing boundless virtues; hence this title is established. Moreover, \*vi\* means manifold, \*roca\* means hindrance, and \*na\* means exhausted or entered; that is, manifold hindrances are exhausted, and manifold virtues are rounded out. Therefore the \*Sūtra on the Contemplation of Samantabhadra\* says: 'Śākyamuni is named Vairocana, Pervading All Places'—meaning the body also pervades, not only the light. It also says: 'The dwelling place of that Buddha is named Constant Silent Light'—meaning the land is also light. It also says: 'The place encompassed and accomplished by the constancy-pāramitā, the place established by the self-pāramitā'—this is the meaning of virtues rounded out. It also says: 'The place where the purity-pāramitā extinguishes marks of existence'—this is the meaning of hindrances exhausted. It also says: 'The place where the bliss-pāramitā does not abide in marks of body and mind, and sees no marks of phenomena of existence or non-existence'—this is the meaning of realization and entry. It also says: 'Like silent liberation, up to the prajñāpāramitā, being permanent phenomena of form'—clarifying that response is reality, serving as the fundamental master. The textual evidence of this sūtra will be distinguished in this chapter. As for 'gathering good roots together,' this means preparing the provisions for the path. As for 'cultivating the bodhisattva practice,' this means doing what ought to be done. How are they gathered together? By being host and retinue to each other. There are three kinds of host and retinue: first, host and retinue of pariṇāmanā; second, host and retinue of identical practice; third, host and retinue of suchness; all are called 'gathering together.' The subsequent phrase 'born from the ocean of good roots' means that the Buddha's virtues are boundless, accumulating wondrous Dharma treasures with wisdom and samādhi abundant and full, hence called an ocean. Being born from it has four aspects: first, born from the ocean of good roots of one's own Buddha\[-nature\], because one has already perfected the ten bodies; second, born from the ocean of the fundamental master, because the Buddha served as the supreme condition, having already accepted and conferred the Dharma to bring their practice to completion; third, born together with Vairocana from the ocean of other Buddhas, because it was said above that they 'gathered together'; fourth, born from the ocean of the dharmatā-Buddha, because the above ocean of virtues is shared by all Buddhas, equal and of one taste, so merely practicing according to the nature is being born from it, making no distinction between self and other. The Sanskrit text says: 'Born from the same ocean of good roots as the Buddha.' > — English (machine translation) (machine translation) - [Previous: 5.13](https://indike.org/pramana/in.bauddha.taisho.1735.5.13) - [Next: 5.15](https://indike.org/pramana/in.bauddha.taisho.1735.5.15) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1735.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.5.14) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.19.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.5.14](https://indike.org/pramana/in.bauddha.taisho.1735.5.14) · Pramāṇa