[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) › 55.8 # 大方廣佛華嚴經疏 55.8 大方廣佛華嚴經疏 55.8 - **Language:** Classical Chinese ### [55.8](https://indike.org/pramana/in.bauddha.taisho.1735.55.8) 大文第十「爾時彼諸」下無涯大用分。開必得益，益必利生。於中二：先總顯用因，謂由佛三昧，得前三昧成此悲門，故能有用；後「於其身」下依體起用，中二：初別明毛孔世主化、後「佛子此逝多林」下通顯分身多類化。今初，分二：一總明、二「或現」下別顯。於中四：一明能化法、二「以如是等」下所化處、三「以平等大悲」下能化心、四「或有見已」下明所化益。今初，總有二十五門，分二：初八門雜明欣厭等門化、餘門明十度門化。於中，前六門各一度可知、次三門明方便度、次降魔一門是力度、餘七門皆智度。前欣厭中已明於願，故此略無。第二化處，中二：先結前生後、後「所謂」下別明，及第三化心、第四化益，文並可知。第二通顯多類化，中二：先明住處化異。結不離逝多林者，明不動而普遍，繁興而恒靜，末不離本故。下文殊遊行亦不離於本會，本末事理非即離故。二「佛子此諸」下明現身化異。於中五：一能化身異，有十二種，初二總、餘十別。此中多同善財所見，故知善財諸友即此會之菩薩。二「往詣」下化處異。三「隨其」下化類異。四「或說」下化法異。五「教化」下總結末不離本。上來本會竟。 > Tenth major section: from "At that time, those" onward, the section on the boundless great function. Opening necessarily yields benefit, and benefit necessarily aids sentient beings. In this there are two: first, generally revealing the causes of the function, meaning that through the Buddha's samādhi they attained the previous samādhi and accomplished this gateway of compassion, hence being capable of function; later, from "on their bodies" onward, giving rise to function based on essence, in which there are two: first, separately explaining the transformations of the world leaders in the pores; later, from "O Sons of the Buddha, this Jeta Grove" onward, generally revealing the varied transformations of emanated bodies. Now, the first divides into two: 1. generally explaining; 2. from "or manifesting" onward, separately revealing. In this there are four: 1. explaining the dharmas capable of transforming; 2. from "with such" onward, the places transformed; 3. from "with equal great compassion" onward, the mind capable of transforming; 4. from "or there were those who, having seen" onward, explaining the benefits of what was transformed. Now, the first has twenty-five gateways in total, divided into two: the first eight gateways mixedly explain transformations via gateways of delight, revulsion, and so forth; the remaining gateways explain transformations via the gateways of the ten perfections. Therein, the first six gateways each being one perfection can be understood; the next three gateways explain the perfection of skillful means; the next single gateway of subduing Māra is the perfection of power; the remaining seven gateways are all the perfection of wisdom. Since vows were already explained earlier in delight and revulsion, they are omitted here. Second, the places transformed, in which there are two: first, concluding the preceding to introduce the following; later, from "namely" onward, separately explaining; and the third, the transforming mind, and fourth, the benefits of transformation, can all be understood from the text. Second, generally revealing the varied transformations: in this there are two: first, explaining the variation of transformations in the dwelling place. Concluding with "not departing from the Jeta Grove" shows that it is unmoved yet pervasive, multifariously active yet eternally tranquil, the branch not departing from the root. Below, Mañjuśrī's travels also do not depart from the root assembly, because root and branch, noumenon and phenomena, are neither identical nor separate. Second, from "O Sons of the Buddha, these" onward, explaining the differences in manifested transforming bodies. In this there are five: 1. differences in the bodies capable of transforming, having twelve kinds, the first two general, the remaining ten specific. Here it is mostly identical to what Sudhana saw, so we know that Sudhana's spiritual benefactors were precisely the bodhisattvas of this assembly. 2. From "going to" onward, differences in the places of transformation. 3. From "according with their" onward, differences in the categories of those transformed. 4. From "or speaking" onward, differences in the teachings of transformation. 5. From "teaching and transforming" onward, generally concluding that the branch does not depart from the root. Up to this point, the root assembly is concluded. > — English (machine translation) (machine translation) - [Previous: 55.7](https://indike.org/pramana/in.bauddha.taisho.1735.55.7) - [Next: 55.9](https://indike.org/pramana/in.bauddha.taisho.1735.55.9) - [Up: 55](https://indike.org/pramana/in.bauddha.taisho.1735.55) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.55.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.55.8](https://indike.org/pramana/in.bauddha.taisho.1735.55.8) · Pramāṇa