[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) › 56.12 # 大方廣佛華嚴經疏 56.12 大方廣佛華嚴經疏 56.12 - **Language:** Classical Chinese ### [56.12](https://indike.org/pramana/in.bauddha.taisho.1735.56.12) 第三「時海雲」下讚示法界。於中二：先讚法器、後正授法。前中三：先本問。以發心者難故，若不發心不堪授法，非法器故。次「善財」下答，非虛妄故。後「海雲言善男子若諸」下正讚。於中二：先讚因緣難具故，發者為希；後「發菩提心者」下顯發心相勝故，發者難得。今初，先友讚、後「要得」下順讚。事友為緣，餘皆是因。通有十句：初句為總，即宿植普賢法門，成種性故。二「具真」下別，初得真如三昧智光，名具真實道。此即了心寂照，生佛德故。餘可知。二顯發心相中有十一句，前五即大慈悲心，初二總、餘三別；次四深心，修行大願，盡空界故；後二直心，不違法性，證果智故。又此十心多同治地自分十心，恐繁不會。第二「善男子我住」下正授法要，謂觀法海，覩佛聞法。次前念佛而明此者，顯聞法弘傳次為要故。於中二：先明修觀、後「善男子我作是」下觀成利益。前中二：先託事顯詮、二「善男子我思惟」下欲忘詮求旨。今初，先總標。言十二年者，一紀已周，表過十千劫已，入第二住故。亦表總觀菩薩十二住、十二入故。後「所謂」下別顯，皆託事表法。智海十義，如〈十地〉說。今是悲海。二忘詮求旨為見佛親因，可知。第二觀成利益，中二：先明見佛、後得聞法。今初，即見法界無礙依正。於中，先見依、後見正。前中三：一總標體相，以深觀心海法海，則心華行華自然敷榮，無漏性德無不備故。二「百萬阿修羅」下外相為嚴。三「此大蓮華」下舉因顯勝。第二「我時見彼」下明見正報，謂心行既敷，則本覺如來忽然現故。於中，先明德相圓備、後「又念」下因圓用廣，可知。第二「時此如來」下明得聞法。所以海中說者，表從悲智海之所流故。於中三：初演說、次受持、後轉授。今初，先總標。普眼者，詮普法故，普詮諸法故。得此法者，一法之中見一切故。後「開示」下別顯所詮，可知。二「我從於彼」下明受持。於中二：先總顯所持法多，以是一多相即無盡法門故；後「善男子」下別顯持多之相。於中，先標長時。千二百歲，表義同十二年。後「於日日」下別顯能持所持有十種持。初一聞持、餘皆義持。二契本寂智，方能入故。三於一義中旋轉無量，故能普入。四地地義殊，故能分別。五威力者，普攝在懷故。若約所詮明攝，即以威力攝諸眾生，同九地中威德陀羅尼說。六如華開引果，今開發於教，引於果故。又華開見實，以為莊嚴。今開發言教，見其旨故。七可知。八如空無相而包含一切，顯明妙理，示法相故。九以多智光聚於一法，則義理增廣故。十若海含十德，各辨析故，諸持經者應倣此文。 > Third, from 'At that time, Sāgaramegha' onward, he praises \[Sudhana\] and reveals the dharmadhātu. Within this are two parts: first he praises \[Sudhana as\] a vessel of the Dharma, and next he directly transmits the Dharma. In the former are three parts: first is the root question. Because those who produce the thought of awakening are rare, if one has not produced the thought of awakening, one is not capable of being transmitted the Dharma, as one is not a Dharma vessel. Next, from 'Sudhana' onward, is the answer, because it is not false. Afterwards, from 'Sāgaramegha said: Good man, if all...' onward, is the direct praise. Within this are two parts: first he praises the difficulty of fully possessing the causes and conditions, so that those who produce it are rare; next, from 'Those who produce the bodhicitta' onward, he reveals the supremacy of the characteristics of producing the thought of awakening, so that those who produce it are hard to find. As for the first: first the spiritual friend praises, and next, from 'One must obtain' onward, there is praise in accordance. Serving spiritual friends serves as the condition; all the rest are causes. In all there are ten phrases: the first phrase is general, namely, having planted the Samantabhadra Dharma-door in past lives to accomplish the spiritual disposition. Second, from 'possessing the true' onward, is specific: first, obtaining the wisdom light of the tathatā-samādhi is called 'possessing the path of reality.' This means comprehending the quietude and illumination of the mind, giving rise to the virtues of a Buddha. The rest can be understood. Second, in revealing the characteristics of producing the thought of awakening, there are eleven phrases: the first five are the mind of great compassion, where the first two are general and the remaining three are specific; the next four are the profound mind, practicing the great vows to the exhaustless limits of empty space; the final two are the straight mind, not running contrary to the dharmatā and realizing the fruit of wisdom. Moreover, these ten minds are mostly identical to the ten minds of the proper station of the ground-cultivating abode (zhidi zhu); fearing prolixity, I will not correlate them. Second, from 'Good man, I dwell' onward, he directly transmits the essentials of the Dharma, that is, contemplating the ocean of Dharma, beholding the Buddha, and hearing the Dharma. Clarifying this next after the preceding recollection of the Buddha reveals that hearing the Dharma and widely propagating it are next in importance. Within this are two parts: first he clarifies the cultivation of contemplation, and next, from 'Good man, as I did this' onward, the benefits of completing the contemplation. In the former are two parts: first, relying on phenomena to reveal the explanation; second, from 'Good man, I pondered' onward, wishing to forget the explanation to seek the purport. As for the first: first he generally indicates it. Saying 'twelve years' marks the completion of one cycle (ji), symbolizing that after passing ten thousand kalpas, one enters the second abode. It also symbolizes the comprehensive contemplation of the bodhisattva's twelve abodes and twelve entrances. Next, from 'namely' onward, he specifically reveals them, all relying on phenomena to express the Dharma. The ten meanings of the ocean of wisdom are as explained in the 'Ten Grounds' chapter; here it is the ocean of compassion. Second, forgetting the explanation to seek the purport is the immediate cause of beholding the Buddha, which can be understood. Second, regarding the benefits of completing the contemplation, there are two parts: first he clarifies beholding the Buddha, and next, obtaining the hearing of the Dharma. As for the first: this is beholding the unobstructed dependent and primary \[retributions\] of the dharmadhātu. Within this, he first beholds the dependent and then beholds the primary. In the former are three parts: first, a general indication of the essence and marks; because one deeply contemplates the ocean of mind and ocean of Dharma, the lotus of mind and the lotus of practice naturally blossom forth, and the untainted nature-virtues are all complete without lack. Second, from 'millions of asuras' onward, the external marks serve as adornments. Third, from 'this great lotus flower' onward, the causes are adduced to reveal its supremacy. Second, from 'I then beheld that' onward, he clarifies beholding the primary retribution; that is to say, once the mind and practice have blossomed, the inherently awakened Tathāgata suddenly manifests. Within this, he first clarifies that the marks of virtue are fully complete, and next, from 'He also thought' onward, that the causes are complete and the functions are vast, which can be understood. Second, from 'At that time, this Tathāgata' onward, he clarifies obtaining the hearing of the Dharma. The reason it is expounded within the ocean is to symbolize that it flows forth from the ocean of compassion and wisdom. Within this are three parts: first, expounding; next, receiving and upholding; afterwards, transmitting to others. As for the first: first he generally indicates it. 'Universal Eye' (Samantacakṣus) is because it explains the universal Dharma, and because it universally explains all dharmas. For one who attains this Dharma, within a single dharma one beholds all. Next, from 'disclosing' onward, he specifically reveals what is explained, which can be understood. Second, from 'From him I' onward, he clarifies receiving and upholding. Within this are two parts: first, he generally reveals the abundance of the Dharma that is upheld, because it is an inexhaustible Dharma-door of the mutual identity of the one and the many; next, from 'Good man' onward, he specifically reveals the characteristics of upholding much. Within this, he first indicates the long duration. Twelve hundred years has a symbolic meaning identical to twelve years. Next, from 'day by day' onward, he specifically reveals that what can uphold and what is upheld have ten kinds of upholding. The first one is upholding what is heard; all the rest are upholding the meaning. Second, only by tallying with the inherently quiescent wisdom is one able to enter. Third, circling endlessly within a single meaning, one is therefore able to enter universally. Fourth, the meanings on ground after ground are distinct, and thus one is able to differentiate them. Fifth, 'mighty power' means universally gathering them in one's embrace; if explained in terms of what is expounded in gathering, it means gathering all sentient beings through mighty power, the same as the explanation of the dhāraṇī of majesty and virtue in the ninth ground. Sixth, just as a blossoming flower leads to fruit, here opening up the teaching leads to the fruit. Moreover, when a flower opens, the real is seen, serving as adornment; here opening up the verbal teaching allows one to see its purport. Seventh can be understood. Eighth, just as space is markless yet embraces all, it clarifies the wondrous noumenon and displays the marks of phenomena. Ninth, when multiple lights of wisdom gather upon a single dharma, the principles and meanings are amplified. Tenth, just as the ocean contains ten virtues, each is distinguished and analyzed; all who uphold the sūtra should emulate this text. > — English (machine translation) (machine translation) - [Previous: 56.11](https://indike.org/pramana/in.bauddha.taisho.1735.56.11) - [Next: 56.13](https://indike.org/pramana/in.bauddha.taisho.1735.56.13) - [Up: 56](https://indike.org/pramana/in.bauddha.taisho.1735.56) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.56.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.56.12](https://indike.org/pramana/in.bauddha.taisho.1735.56.12) · Pramāṇa