[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) › 56.25 # 大方廣佛華嚴經疏 56.25 大方廣佛華嚴經疏 56.25 - **Language:** Classical Chinese ### [56.25](https://indike.org/pramana/in.bauddha.taisho.1735.56.25) 第三「爾時彌伽」下稱讚授法，中二：先稱讚法器、後授己法門。前中二：初審定、二「彌伽遽即」下敬讚。於中二：先敬、後「然後起立」下讚。今初。所以師禮資者，以菩提心是佛因故，能廣出生諸功德故。故《法界無差別論》云「敬禮菩提心者，如人禮白分初月，不禮滿月，以希現故，滿月由此故。」又「發心畢竟二不別，如是二心先心難。」是故我禮初發心人。況未說法未定為師，後授己法方升本座，不乖重法。前諸知識而不爾者，為僧敬俗，事不便故。後讚中二；先讚發心、後「善男子應知菩薩」下讚其求友。前中二：初總讚、二「善男子若有」下別讚。於中三：初有十句，因德深廣，斯德終成功歸初發，而汝能發是謂希奇。其相多同〈初發心品〉。此中亦具深直悲心，可以意得。次「則為一切」下十王敬護。後「則今一切眾生界」下外益眾生。第二讚求友中，以菩薩難遇而能求能遇，故知善財是深法器。亦預誡求友之心，故解脫處歷十二年不生疲厭。於中二：初總讚機應難得、二「菩薩為」下別讚善友。於中二：先法、後喻。有十三喻，初二喻恃怙、次四喻拯濟、次君喻依處、餘喻救護。第二「彌伽如是讚歎」下授己法門，中二：先現通益物，令其目覩；後「彌伽於是還升」下升座說授，令其聽聞。今初。言輪字品莊嚴法門者，賢首引日照三藏解云：「輪有多義。一約字相，《楞伽》中云『字輪圓滿猶如象迹』等。二約所詮，盡理圓備，如輪滿足。三約用，謂妙音陀羅尼，有轉授義、滅惑義，如法輪等。即輪字教法，詮示莊嚴。」此釋已佳，今更依《毘盧遮那經》第五別有〈字輪品〉，彼經云「是遍一切處法門，謂菩薩若住此字輪法門，始從初發妙菩提心，乃至成佛，於是中間所有一切自利利他種種事業皆得成就。如最初阿（上）字，即是菩提之心。若觀此字而與相應，即同毘盧遮那法身之體。謂此阿（上）字輪，猶如孔雀尾輪光明圍繞，行者而住其中，即是住於佛位。又阿（平聲長呼）娑嚩三字總攝三部，阿字如來部、娑字蓮華部、嚩字金剛部，隨一部中皆有五字。所謂字輪者，從此輪轉而生諸字輪，是生義。如從阿菩提字即轉生四字，謂一阿字（上聲長呼）是修行輪，既已發心必修諸行；二闇字是成菩提輪，既修行已必證菩提；三噁字是大寂滅涅槃輪，即菩提所至；四惡字（長呼）是方便輪。而阿字當中，四字繞之，從下次第右旋，亦如輪相。舉一為例，餘字準之。若行者如是了達，則能入陀羅尼門，旋轉無礙，故名字輪品。種種布列員位，故名莊嚴。」餘如彼釋。其字下深義，至眾藝中當廣分別。所以次前而辨斯者，前無礙解脫即無相智光，今將入俗兼存有無，寄字表義。又為總持令不失故。既為醫人，亦以字輪消伏障故；聖教中生，宜持字故。第二升座說授。妙音陀羅尼者標名，「能分別」下顯用。此妙音持，即前輪字法門。然字即四十二字，音即十四音，謂哀阿億伊等，以十四音遍入諸字，故出字無盡。若於音窮妙，則善萬類之言、究聲明之論耳。二處互舉，理實相成。 > Third, from "At that time Megha..." onward, praising and conferring the Dharma, in which there are two parts: first, praising him as a Dharma vessel; afterwards, conferring his own Dharma-gate. In the first, there are two: first, determining \[his capacity\]; second, from "Megha immediately..." onward, paying respects and praising. In that, there are two: first, paying respects; afterwards, from "Then he stood up..." onward, praising. As for the first: why the master pays respects to the disciple is because bodhicitta is the cause of Buddhahood, capable of broadly generating all merits. Thus the Dharmadhātv-aviśeṣa-śāstra says: "Paying homage to the bodhicitta is like a person paying homage to the crescent moon of the bright fortnight, not to the full moon, because its appearance is rare and the full moon comes from this." Also: "The arousal of the mind and the ultimate \[attainment\] are not distinct, but between these two minds, the first mind is the harder." Therefore I pay homage to one who has newly aroused the mind. Moreover, not yet having expounded the Dharma, he is not yet fixed as the master; only afterwards, when conferring his own Dharma, does he ascend his original seat, so it does not conflict with valuing the Dharma. That the previous spiritual benefactors did not do so was because for a monk to pay respects to a layperson would be an inappropriate affair. In the subsequent praise, there are two: first, praising the arousal of the mind; afterwards, from "Good son, you should know that a bodhisattva..." onward, praising his seeking of friends. In the first, there are two: first, general praise; second, from "Good son, if there is..." onward, specific praise. Within that, there are three: first, there are ten clauses; the causal virtues are deep and broad, and these virtues ultimately achieve success and return to the initial arousal, and that you are able to arouse it is called extraordinary. Its marks are mostly identical to the chapter "The Initial Arousal of the Mind." Here, too, deep, straightforward, and compassionate mind are present, which can be grasped implicitly. Next, from "then by all..." onward, the ten kings respect and protect him. Afterwards, from "then now all realms of sentient beings..." onward, outwardly benefiting sentient beings. Second, in praising his seeking of friends: because a bodhisattva is hard to encounter, yet he is able to seek and able to encounter, one knows that Sudhana is a profound Dharma vessel. It also cautions beforehand regarding the mind that seeks friends, so that in the place of Vimuktaka he spent twelve years without giving rise to weariness. Within that, there are two: first, generally praising that capacity and response are hard to obtain; second, from "A bodhisattva for..." onward, specifically praising spiritual friends. In that, there are two: first, the Dharma; afterwards, metaphors. There are thirteen metaphors: the first two metaphors are of relying and trusting; the next four metaphors are of rescuing and aiding; the next metaphor of a sovereign is of a place of reliance; the remaining metaphors are of saving and protecting. Second, from "Megha having praised in this way..." onward, conferring his own Dharma-gate, in which there are two: first, manifesting supernormal powers to benefit beings, causing them to witness it; afterwards, from "Megha then ascended again..." onward, ascending the seat to expound and confer, causing them to listen. As for the first: regarding the Dharma-gate Adorned with the Syllable-Wheel Chapter, Xianshou cited the Tripiṭaka Master Divākara's explanation, which says: "A wheel has many meanings. First, in terms of the marks of syllables, the Laṅkāvatāra says, 'The wheel of syllables is round and complete like the footprint of an elephant,' etc. Second, in terms of what is expressed, it exhausts the principle and is complete and fully endowed, like a wheel is complete. Third, in terms of function, it refers to the wondrous voice dhāraṇī, having the meanings of turning and transmitting, and eliminating afflictions, like the Dharma wheel, etc. That is, the teaching of the syllable-wheel expresses, reveals, and adorns." This explanation is already fine; now, further relying on the fifth fascicle of the Vairocana Sūtra, there is separately a "Chapter on the Syllable-Wheel," where that sūtra says: "This is the Dharma-gate pervading all places; that is, if a bodhisattva abides in this syllable-wheel Dharma-gate, beginning from the initial arousal of the wondrous bodhicitta up to the attainment of Buddhahood, between these, all various undertakings of benefiting oneself and benefiting others will all be accomplished. As the first syllable 'A' (upper tone) is precisely the mind of bodhi. If one contemplates this syllable and accords with it, one is identical with the essence of Vairocana's dharmakāya. That is, this 'A' (upper tone) syllable-wheel is surrounded by radiance like the eye of a peacock's tail, and when the practitioner abides within it, he precisely abides in the Buddha-position. Furthermore, the three syllables 'A' (level tone, long), 'SA', and 'VA' generally encompass the three divisions: the syllable 'A' is the Tathāgata division, the syllable 'SA' is the Lotus division, and the syllable 'VA' is the Vajra division, each division having five syllables. What is called a syllable-wheel means that from this wheel, rotating, all syllable-wheels are generated; this is the meaning of generation. As from the 'A' bodhi-syllable, four syllables are generated by rotation: namely, first, the syllable 'Ā' (upper tone, long) is the wheel of cultivation, since having aroused the mind one must cultivate all practices; second, the syllable 'AṂ' is the wheel of attaining bodhi, since having cultivated one must realize bodhi; third, the syllable 'AḤ' is the wheel of great quiescent cessation nirvāṇa, which is where bodhi arrives; fourth, the syllable 'ĀḤ' (long) is the wheel of expedient means. And the syllable 'A' is in the center, surrounded by the four syllables, clockwise in sequence from below, also like the form of a wheel. Taking one as an example, the remaining syllables are modeled on it. If a practitioner understands like this, he can enter the dhāraṇī-gate, revolving without obstruction, hence it is named the Chapter on the Syllable-Wheel. Various arrangements of circular positions, hence it is named Adornment." The rest is as explained there. The profound meanings of those syllables will be broadly distinguished when arriving at the \[section on\] the various arts. Why this is distinguished next after the preceding: the preceding unobstructed liberation is the light of wisdom without marks; now, about to enter the conventional, both existence and non-existence are preserved, using syllables to express meaning. Moreover, it is for dhāraṇī so that nothing is lost. Since he is a physician, he also uses the syllable-wheel to dissolve and subdue obstacles; being born in the holy teachings, it is fitting to hold syllables. Second, ascending the seat to expound and confer: "wondrous voice dhāraṇī" designates the name; from "capable of discerning..." onward, reveals its function. This retention of wondrous voice is precisely the previous syllable-wheel Dharma-gate. Syllables are the forty-two syllables, and voices are the fourteen vowels, namely ai, a, i, ī, etc.; because the fourteen vowels thoroughly enter all syllables, the production of syllables is inexhaustible. If one exhausts the wonder in voice, one will be skilled in the speech of the myriad kinds and thoroughly master the treatises of linguistics (śabda-vidyā). The two places mention each other, and in principle they actually complement each other. > — English (machine translation) (machine translation) - [Previous: 56.24](https://indike.org/pramana/in.bauddha.taisho.1735.56.24) - [Next: 56.26](https://indike.org/pramana/in.bauddha.taisho.1735.56.26) - [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.56.25) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.18.75) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.56.25](https://indike.org/pramana/in.bauddha.taisho.1735.56.25) · Pramāṇa