[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) › 54.20 # 大方廣佛華嚴經疏 54.20 大方廣佛華嚴經疏 54.20 - **Language:** Classical Chinese ### [54.20](https://indike.org/pramana/in.bauddha.taisho.1735.54.20) 大文第三「爾時世尊」下三昧現相分。酬前念請，示相答故。於中二：先明三昧為能現、二「入此三昧」下明所現淨土。今初，無方大用依體起故，故先入定。即以此義，先明入定、後集眾海。前來諸會為明從相入實，前集後定，與此不同。佛自入者，表證法界唯佛窮故。不言答者，表證離言故，又令目擊而自證故。文分為三：初入定緣，領前念故；二「大悲」下明入定因；三「入師子」下正明入定。就入因中，有四種悲，以為入定益物之本。各有二義：一身、二義者，一是入定所依之身，悲所熏故；二身者體義依義，欲入深定全依大悲而為體故。二門二義者，一佛有大智大定大悲等門，今欲益生，唯依悲門令物入故；二者定為所入，悲為能入故。三首二義者，一者初義，凡所益物皆以大悲為先導故；二者勝上義、謂非不用智定之門、此增勝故。四方便二義者，一悲智相導互為方便、今以悲為入定益物之方便故；二者以是即智定之悲，不滯愛見故名方便，方能令物普入法界。又此四悲，亦是從佛向機之漸次矣。此上四悲皆遍虛空，亦有二義：一廣周故、二無緣故。第三正明入定者，以定業用從喻為名。言嚬申者，有人云：梵音訛略，具正應云毘實廩多，此翻為自在無畏，如師子王群獸之中自在無畏故。然舊經翻為師子奮迅，且嚬毘二言小有相濫，奮迅之語殊不似於毘實廩多。《涅槃》二十五中既云嚬申欠呿，明知嚬申奮迅俱是此言。下婆須蜜女亦云見我嚬申，但敵對而翻為自在無畏，從義而譯以為嚬申。曾何訛略？故依古德，用此方言釋之。嚬申奮迅，俱是展舒四體通暢之狀。總相釋者，即用之體寂而造極，則差別萬殊無非法界；即體之用不為而周，故小大相參緣起無盡，名曰嚬申自在之義。若別解者，《涅槃．師子吼品》明師子王自知身力牙齒鋒鋩，乃至晨朝出穴而吼，為十一事故，廣有喻合。又〈離世間品〉顯菩薩師子王，白淨法為身等，合首足等，與《涅槃》復異。此文以大悲為身，故知但取義似，未必揩定。今會取諸文，先以十義合彼師子、後依《涅槃》為十一事。今初，謂以同體大悲為身，以增上大悲為首，以即智大慈為眼，純以智慧為牙爪，大悲方便為振尾，悲為方便居其末故，方便振動義故。總取四悲為足，依此立故。以法界三昧為窟，所入證故。以無緣大悲為窟門，入出由此故。以體用無礙為嚬申，舒展自在故。以演法界法門為哮吼，決定宣說一切眾生本與如來同法界故。如此師子，隨一一毛皆稱法界。次言為十一事而嚬申者，一摧破魔軍，詐師子故。二示眾神力，十力等力為十力故。三淨法界土，佛住處故。四為邪見凡夫知歸處故。五安撫生死怖群黨故。六覺悟無明眠眾生故。七為行惡法獸捨放逸故。八令諸菩薩及邪見諸獸來歸附故。九調諸外道及二乘香象令如聾盲，捨憍慢故。十教諸菩薩子息令頓證故。十一莊嚴正見，四部眷屬俱增威勢，不怖一切邪黨，一切邪黨皆怖畏故。又野干隨逐師子百年，不能作師子吼；二乘安處法會，如聾如盲。五十七中十奮迅義，亦應此說。第二所現淨土者，總相而言，即前十一事中淨所住處；別相而論，具前多義。然此現相，云何詶前諸問？令其目擊可現證故。云何目擊？此淨土分具答三十句問，且從相顯。此中答初果體十問，所現境界答境界問，四種大悲為眾生現即答智行問，令眾證見即答加持問，知是如來威力答佛力問，三昧之用答無畏問，正入三昧答三昧問，淨法界土答住處問，令大小融攝答自在問，見如來身遍於法界答佛身問，則見如來大悲方便答智慧問。餘二十句集眾中答眾集，亦是三昧力故，是知能現所現種種境事無非教體。又二聖開顯中廣明無盡之用，亦顯答相，至文當知。 > The third major section, from "At that time the Bhagavat..." on down, is the section on manifesting marks in samādhi. It responds to the preceding silent requests, answering them by displaying marks. Within this there are two parts: first, explaining the samādhi as that which can manifest; second, from "having entered this samādhi" on down, explaining the pure land that is manifested. Now for the first: because boundless great functions arise based on the essence, \[the Buddha\] first enters meditative absorption. It is by this principle that entering absorption is explained first, and gathering the ocean-like assembly comes after. In the preceding assemblies, to demonstrate entering the real from marks, the assembly gathered first and absorption followed after; this differs from those. That the Buddha enters it himself signifies that only a Buddha completely fathoms realization of the dharmadhātu. That he does not respond in words signifies that realization is free from words, and also enables them to directly witness and realize it for themselves. The text divides into three: first, the condition for entering absorption, in acknowledging the preceding thoughts; second, from "great compassion" on down, explaining the causes for entering absorption; third, from "entered the lion's..." on down, directly explaining the entering of absorption. Regarding the causes of entry, there are four kinds of compassion, which serve as the basis for entering absorption to benefit beings. Each has two meanings. First, the two meanings of "body": one, it is the body upon which entering absorption depends, because it is perfumed by compassion; two, "body" has the meanings of "essence" and "support," because wishing to enter profound absorption entirely relies on great compassion as its essence. Second, the two meanings of "gate": one, the Buddha possesses the gates of great wisdom, great absorption, great compassion, and so forth, but now wishing to benefit beings, he relies solely on the gate of compassion to enable beings to enter; two, the absorption is that which is entered, while compassion is that which can enter. Third, the two meanings of "head": one, the meaning of "primary," because all benefiting of beings takes great compassion as its vanguard; two, the meaning of "superior," meaning it is not that he does not employ the gates of wisdom and absorption, but that this one is preeminent. Fourth, the two meanings of "expedient means": one, compassion and wisdom guide each other and serve mutually as expedient means, and here compassion serves as the expedient means for entering absorption to benefit beings; two, because this is compassion that is identical with wisdom and absorption, not lingering in attachment and views, it is termed an expedient means, and only then can it enable beings to universally enter the dharmadhātu. Moreover, these four compassions also represent the gradual progression from the Buddha toward the capacities of beings. These four compassions above all pervade empty space, which also has two meanings: first, universally pervasive; second, without conditions. Third, directly explaining the entering of absorption: it is named by drawing an analogy from the action and function of the absorption. Regarding the word pin-shen (yawning and stretching), some say: the Sanskrit is corruptly abbreviated; fully and properly it should be viṣkambhita, which is translated here as "free and fearless," like a lion king being free and fearless among the herds of beasts. However, the older sūtra translated it as "lion's stretch" (siṃha-vijṛmbhita). Moreover, the two words pin and vi somewhat resemble each other, while the term fenxun ("stretch / brisk stride") does not at all resemble viṣkambhita. Since Fascicle 25 of the Mahāparinirvāṇa-sūtra speaks of "yawning and stretching," we clearly know that both pinshen and fenxun refer to this word. Later on, the woman Vasumitrā also says, "seeing my stretch (pinshen)"; it is merely translated symmetrically as "free and fearless," while translated according to meaning it is rendered as "yawning and stretching" (pinshen). How could it have been corruptly abbreviated? Therefore, following the ancient masters, we explain it using the vernacular of this land. Pinshen and fenxun both describe the appearance of stretching the four limbs and moving freely. To explain its general mark: the essence of the function is tranquil yet reaches the utmost limit, so that the ten thousand different distinctions are none other than the dharmadhātu; the function of the essence is effortless yet all-pervading, so that the small and the large intermingle and conditioned arising is inexhaustible—this is called pinshen in the sense of sovereign ease. If explained specifically, the "Lion's Roar Chapter" of the Mahāparinirvāṇa-sūtra explains that the lion king, knowing his own physical strength, the sharp edges of his teeth, and so on, emerges from his cave in the morning and roars for eleven reasons, offering extensive analogies and correspondences. Furthermore, the "Detachment from the World Chapter" reveals the bodhisattva lion king taking pure white dharmas as his body and so forth, matching his head, paws, and so on, which again differs from the Mahāparinirvāṇa-sūtra. Here the text takes great compassion as the body, so we know it merely draws on semantic resemblance and is not necessarily fixed. Now, gathering the various texts, we first match that lion with ten meanings, and then follow the Mahāparinirvāṇa-sūtra for the eleven matters. First: taking identical-essence great compassion as the body; taking sovereign great compassion as the head; taking great kindness identical with wisdom as the eyes; taking pure wisdom as the teeth and claws; taking the expedient means of great compassion as the waving tail, because compassion as an expedient means resides at the end, and expedient means has the sense of shaking and moving. Taking the four compassions collectively as the paws, because it stands supported on them. Taking the dharmadhātu samādhi as the cave, because it is that which is entered and realized. Taking unconditioned great compassion as the cave entrance, because entering and exiting proceed from it. Taking the non-obstruction of essence and function as the yawning and stretching, because of expanding with sovereign ease. Taking the expounding of the dharma-gates of the dharmadhātu as the roaring, because of decisively proclaiming that all sentient beings are fundamentally identical with the Tathāgata in the dharmadhātu. In such a lion, every single hair corresponds to the dharmadhātu. Next, saying that he stretches for eleven matters: 1. Crushing the armies of Māra, because they are false lions. 2. Displaying his spiritual powers to the assembly, because powers such as the ten powers constitute the ten powers. 3. Purifying the dharmadhātu land, because it is the dwelling place of the Buddha. 4. Causing ordinary beings with wrong views to know where to take refuge. 5. Comforting the terrified multitudes in birth-and-death. 6. Awakening sentient beings sleeping in ignorance. 7. Causing the beasts practicing evil dharmas to abandon heedlessness. 8. Causing the bodhisattvas and the beasts with wrong views to come and take refuge. 9. Taming the non-Buddhists and the gandhahastins of the two vehicles, rendering them as if deaf and blind, to make them abandon arrogance. 10. Teaching the offspring of the bodhisattvas to bring them to sudden realization. 11. Adorning right view, causing the fourfold assembly of retinue to increase in majestic power and not fear any heretical factions, while all heretical factions are terrified. Furthermore, a jackal may follow a lion for a hundred years without being able to make a lion's roar; the two vehicles remain in the Dharma assembly as if deaf and blind. The ten meanings of vijṛmbhita in Fascicle 57 should also apply to this explanation. Second, regarding the pure land that is manifested: generally speaking, it is the purified dwelling place among the preceding eleven matters; specifically speaking, it encompasses the many preceding meanings. Yet how does this manifestation of marks answer the preceding questions? It enables them to witness it directly so that it can be realized in the present. How is it witnessed directly? This section on the pure land fully answers the thirty questions, showing it provisionally from the marks. Herein, it answers the initial ten questions on the fruit-essence: the manifested realm answers the question on realm; displaying the four kinds of great compassion for sentient beings answers the question on wisdom-practice; enabling the assembly to realize and see answers the question on empowerment; knowing it to be the majestic power of the Tathāgata answers the question on the Buddha's powers; the function of the samādhi answers the question on fearlessness; directly entering the samādhi answers the question on samādhi; the pure dharmadhātu land answers the question on dwelling place; causing the large and small to interpenetrate answers the question on sovereignty; seeing the Tathāgata's body pervade the dharmadhātu answers the question on the Buddha's body; seeing the Tathāgata's great compassion and expedient means answers the question on wisdom. The remaining twenty sentences are answered in the gathering of the assembly, which is also through the power of samādhi; hence we know that the various objective phenomena, both manifesting and manifested, are none other than the substance of the teaching. Furthermore, the extensive explanation of inexhaustible functions in the revelation by the two sages also demonstrates the marks of the answer, as will be understood when reaching that text. > — English (machine translation) (machine translation) - [Previous: 54.19](https://indike.org/pramana/in.bauddha.taisho.1735.54.19) - [Next: 54.21](https://indike.org/pramana/in.bauddha.taisho.1735.54.21) - [Up: 54](https://indike.org/pramana/in.bauddha.taisho.1735.54) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.54.20) — 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.1736.84.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.54.20](https://indike.org/pramana/in.bauddha.taisho.1735.54.20) · Pramāṇa