[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) › 56.34 # 大方廣佛華嚴經疏 56.34 大方廣佛華嚴經疏 56.34 - **Language:** Classical Chinese ### [56.34](https://indike.org/pramana/in.bauddha.taisho.1735.56.34) 第二「乃見其人」下見敬諮問，中二：先見敬、後「善財童子讚言」下諮問。今初，小異前來，謂便見其入定體用，即同前文正示法界下諸夜神類多如是。文中有五：一見入定相、二覩定勝用、三瞻敬證入、四所經時分、五覩從定起。今初，此通二定：一即滅受想定，謂無別思覺，七轉已息，唯第八識持身，定前加行誓願力故，令於定身起諸業用。若圓教中，融攝法界自在無礙故，業用無方未曾起念，是以六地能入滅定，而起通用，住似地故。《淨名》云「不起滅定而現諸威儀」，正當此也。二者即第四禪，以起用多依彼故。四禪無出入息，亦無覺觀，內淨喜樂諸思覺故，通表此位心定不動故。又經行地側，是動之所。而滅思覺者，表即動而寂故。而言側者，不住行故。二「從其足」下見定業用，中二：先別明身分作用處別、後「海幢比丘又於其身」下總顯毛孔光明業用。今初，總十四處作用不同。總相而明，從下至上漸漸增勝。別則各表不同，一足出長者等者，足有二義：一最初故，多顯施行，萬行首故；二行住義，長者行之長故，居士得安處故，婆羅門淨行故，成就菩提是利行故。二膝出剎帝利等者，土田帝主屈申自在故。行由於膝，故出淨行。次前二攝故，說愛語同事。三腰出仙人者，腰謂臍輪之下、氣海之間，是吐故納新、出仙之所故。梵本云那髀曼陀羅，此云臍輪。四脇出龍者，是旁生故。五於胸德相出脩羅者，胸是能生能滅憍慢幻術之所故，又明德相能降魔故。六背出二乘者，背大乘故。七肩出夜叉等者，肩是可畏勇力之所故，又是荷負之所故，為守護業。八腹出緊那羅等者，鼓腹絃歌音樂之所故。九面門出輪王者，布十善令向佛法故。十目出日輪，目等日照故。十一眉間出帝釋者，於地居中最尊勝故，中道般若化眾生故，令離五欲得淨法故。十二額出梵王者，梵王超欲故次於眉上，又是稽顙請法之所故。十三頭出菩薩者，最上首故。說十度行，並顯可知。十四頂出佛者，尊極無上故。文中三：初總顯所出身語之相、次「所謂」下別彰法雨不同、後「如是」下一句總結。就別彰法雨中，總有三十二種，前十二法雨為菩薩、餘為雜類。今初，一普知平等法雨者，略有三等：一始覺同本，無始本之異故；二等諸佛故；三生佛一性故。得此三等，則轉成妙覺。二「普門法雨者」下十法雨，即十住者，圓教位中十住位滿便成佛故，此前更無別位。此約以位攝位，非一乘宗，餘無此說。然此十法皆是勸學，十法已住自分，勸勝進故。普門即三世等十種智慧，勸佛灌頂令其進修，下皆倣此。三令普學法王善巧等，為莊嚴故。四令學知剎動剎等，皆無能壞，最高出故。五令學說一即多、說多即一等十種廣大深法，故名海藏。六令學一切法無相無體等，既一切皆然，名普境界。七知眾生無邊，乃至知眾生無自性，皆是自性門，以無邊等亦入自性故。八了知圓滿三世佛法皆是隨順世間故。九遍觀察眾生界等為悲愍故。十誦習多聞虛閑寂靜，近善知識等，皆為積集包藏於法行故。創治心地，故名新學。十一令其勤供養佛，主導世間為攝眾生。若作十地等釋，類可思準。十二即十信菩薩，令普緣如來及普賢無盡境界而生信心，分明現前進入位故。後「為色界」下二十法雨，普為人天雜類。一總為色界眾生捨外住內，令得心境無礙，故曰普門。二偏語初禪，以宿習多慈而偏己眷屬，今令慈普，含福無窮。三即他化自在天轉世自在，生十力自在。四就他化中分出魔眾，魔好摧他自高，今令得慈心法幢，摧其邪慢。五隨念化樂，但污自心故，轉令淨念。六雖於世樂知足，宜生出世之意。七世樂時時稱快，不及法喜之歡。八地居之極，羨空居為勝，不及福智嚴法性空。九夜叉性多暴害，故令歡喜於含生。此約對治明喜，前夜摩天約隨便宜。十以彼善奏樂音，上德聲聞亦為摧壞，今令得金剛智，無所不摧、無不圓滿。十一彼恃大身而生憍慢，令見法身稱法界境。十二彼以淨眼觀海意欲吞龍，令以慈眼智光遍照機感。十三隨彼善歌，令得即空涉有殊勝世智。十四人王著樂，故偏對治。十五龍多恚毒，故為說喜。有熱沙等怖，說法幢能摧。十六蟒多毒害，又為蟲唼食無休故，說內休毒心，外苦休息。十七地獄眾生身受無邊苦，心念無邊惡，若以正念三寶為嚴，則頓脫眾苦。十八畜生多癡故。十九焰魔鬼卒互相怖畏，乃至王身亦有熱鐵鎔銅等怖故。二十諸難者，所謂八難，及在人間獄囚繫閉等，而多不安，故普安慰，悉令得入賢聖眾會，翻彼難處。後結周遍，稱性用故。二總顯毛孔光明業用，可知。上來見定相用竟。第三「爾時善財童子一心」下瞻敬證入中十句：初句思人證人法界、餘句思法證法法界。於中，初一句總，謂三昧是體、解脫是用，體用合明。二別思彼體。次二句別思彼用，一益生廣多；二無思普遍，即用而寂故。次二句思前體用所因，一內智淨故、二外緣加故。後三句思其勝進，依前體用進益後三故。第四「如是住」下所經時分。六月六日者，第六住中滿第六度故、以法味資神故，身心都忘不覺時久。第五「過此已」下明出定者所作訖故。 > Second, from "he then saw that person" onward, is seeing him, paying reverence, and making inquiry, which has two parts: first, seeing him and paying reverence; later, from "the youth Sudhana praised him, saying" onward, making inquiry. Now, regarding the first part, it differs slightly from before, meaning that he directly saw the essence and function of his entering samādhi; this is the same as the night-spirits below who directly reveal the dharmadhātu in the preceding text, which are mostly like this. Within the text there are five points: (1) seeing the marks of his entering samādhi; (2) beholding the superior functions of the samādhi; (3) gazing reverently and realising entry; (4) the span of time that elapsed; and (5) beholding his rising from the samādhi. Now for the first: this applies to two samādhis. The first is the cessation samādhi (nirodha-samāpatti), meaning there is no separate conceptual thought and the seven evolving consciousnesses have ceased, with only the eighth consciousness sustaining the body; through the power of preparatory vows made before the samādhi, various activities and functions are aroused from the body in samādhi. In the Perfect Teaching, because the dharmadhātu is merged, integrated, sovereign, and unobstructed, its active functions are boundless without ever giving rise to a thought; therefore, at the sixth stage one is able to enter cessation samādhi and arouse universally shared functions, because one abides in the stage of resemblance. The Vimalakīrtinirdeśa says, "without rising from cessation samādhi, yet manifesting all deportments"—this directly corresponds to this. The second is the fourth dhyāna, because the arousing of functions mostly relies upon it. The fourth dhyāna has neither inhalation nor exhalation, nor does it have vitarka or vicāra, internally purifying joy and bliss and all conceptual thoughts; thus it broadly represents that at this station the mind is fixed and motionless. Furthermore, walking beside the ambulatory path is a place of movement; yet the cessation of conceptual thought represents that it is tranquil even while moving. And saying "beside" means not dwelling in movement. Second, from "from his feet" onward, is seeing the active functions of the samādhi, which has two parts: first, separately clarifying the differences among the places of bodily functions; later, from "the bhikṣu Sāgaradhvaja also, from his body" onward, generally displaying the active functions of the light from his pores. Now for the first, there are fourteen different locations of functions in all. Explained in general terms, they gradually increase in superiority from bottom to top. Individually, each represents something different. (1) Elders and others emerging from the feet: the feet have two meanings. First, being the earliest, they mostly signify the practice of giving (dāna), because it is the foremost of the myriad practices. Second, the meaning of walking and dwelling: an elder is the elder of practice; a householder is one who obtains a peaceful dwelling; a brāhmaṇa is pure practice; and bringing bodhi to completion is beneficial practice. (2) Kṣatriyas and others emerging from the knees: because kings over the land bend and extend with sovereignty. Since movement proceeds from the knees, pure practice emerges. Following upon the previous two modes of embracing (saṃgraha-vastu), he speaks pleasant speech and common purpose. (3) Ṛṣis emerging from the waist: the waist refers to the region below the navel-wheel and between the ocean of qi; this is the place of expelling the old and absorbing the new, where ṛṣis emerge. The Sanskrit text says nābhimandala, which here translates as "navel-wheel." (4) Nāgas emerging from the ribs: because they are animals (tiryagyoni, "flank-born"). (5) Asuras emerging from the auspicious mark upon the chest: because the chest is the place where arrogance and magical illusions can arise and cease, and also it clarifies that the auspicious mark can subdue Māra. (6) Followers of the two vehicles emerging from the back: because they turn their backs on the Mahāyāna. (7) Yakṣas and others emerging from the shoulders: because the shoulders are the seat of terrifying and courageous strength, and also the place of shouldering burdens, serving the work of guarding and protection. (8) Kiṃnaras and others emerging from the belly: because it is the place of beating the belly, playing stringed instruments, and singing music. (9) Cakravartin kings emerging from the mouth: because they disseminate the ten good deeds, causing beings to turn toward the Buddhadharma. (10) Sun discs emerging from the eyes: because the eyes are like the illumination of the sun. (11) Śakra emerging from between the eyebrows: because he is the most exalted among the terrestrial beings; transforming sentient beings through the middle-way prajñā, causing them to leave the five desires and obtain pure phenomena. (12) Brahmā kings emerging from the forehead: because Brahmā kings transcend desire, hence \[located\] immediately above the eyebrows; furthermore, it is the place of bowing the head to request the Dharma. (13) Bodhisattvas emerging from the head: because they are the foremost and supreme. Their expounding of the practices of the ten perfections is completely clear and can be understood. (14) Buddhas emerging from the crown of the head: because they are the most venerable, supreme, and peerless. Within the text there are three parts: first, generally displaying the marks of the bodily and verbal \[actions\] produced; next, from "namely" onward, separately revealing the differences among the rains of Dharma; finally, the single sentence "such..." generally concludes. Within the separate revelation of the rains of Dharma, there are thirty-two kinds in all: the first twelve rains of Dharma are for bodhisattvas, and the rest are for miscellaneous classes. Now for the first: (1) The rain of Dharma of knowing universally that all is equal: roughly, there are three types of equality. First, initial enlightenment is identical to fundamental enlightenment, having no difference between initial and fundamental. Second, being equal to all buddhas. Third, sentient beings and buddhas share a single nature. Attaining these three equalities, one transforms and achieves wondrous enlightenment. (2) From "the rain of Dharma of the universal gate" onward, the ten rains of Dharma are the ten abodes: because in the stations of the Perfect Teaching, when the station of the ten abodes is fulfilled, one immediately becomes a buddha, and before this there are no other stations. This is explained in terms of including stations within stations, which is unique to the Ekayāna school; no other \[tradition\] has this explanation. However, these ten dharmas are all exhortations to learn: once the ten dharmas have been settled in one's own share, one is exhorted toward superior progress. "Universal gate" means the ten kinds of wisdom regarding the three times and so forth, exhorting to the buddha-abhiṣeka to cause him to cultivate progress; below all imitate this. (3) Causing them to universally study the skillfulness of the Dharma King, and so forth, for the sake of adornment. (4) Causing them to learn to know worlds, shake worlds, and so forth, none of which can be destroyed, being the most elevated. (5) Causing them to learn to explain that one is many and many is one, and other such ten kinds of vast and profound dharmas; hence it is named "ocean treasury." (6) Causing them to learn that all dharmas are markless and essenceless, and so forth; since all are so, it is named "universal sphere." (7) Knowing that sentient beings are boundless, up to knowing that sentient beings have no intrinsic nature: these are all the gate of self-nature, because boundlessness and so forth also enter into self-nature. (8) Comprehending that the fulfilled buddha-dharmas of the three times all accord with the world. (9) Universally contemplating the realms of sentient beings, and so forth, out of compassion. (10) Reciting, studying, hearing much, being in leisure and tranquility, drawing near to good spiritual friends, and so forth: all are for the sake of accumulating and storing up dharmic practices. Newly cultivating the ground of the mind, it is therefore called "newly studying." (11) Causing them to diligently make offerings to buddhas and guide the world to embrace sentient beings. If interpreted in terms of the ten stages and so forth, they can be inferred by analogy. (12) The bodhisattvas of the ten faiths: causing them to universally take the inexhaustible spheres of the Tathāgata and Samantabhadra as conditions to generate faithful minds, clearly manifesting before them to enter the stations. Later, from "for the realm of form" onward, are the twenty rains of Dharma, universally for humans, devas, and miscellaneous classes. (1) Generally for sentient beings of the realm of form, letting go of the external to dwell internally, enabling them to attain the non-obstruction of mind and objects; hence it is called "universal gate." (2) Specifically addressing the first dhyāna: because due to past habituation they have much loving-kindness but are partial to their own retinue, he now causes their loving-kindness to be universal, containing inexhaustible blessings. (3) The Deva of Sovereign Mastery over Others' Transformations (Paranirmitavaśavartin): transforming worldly sovereignty to generate sovereignty in the ten powers. (4) Singling out the hosts of Māra from among the Paranirmitavaśavartin devas: Māra loves to destroy others and exalt himself; he now causes them to attain the Dharma-banner of a loving mind to crush their perverse arrogance. (5) Manifesting delight according with thoughts: this merely defiles one's own mind, so he transforms it to make their thoughts pure. (6) Although they are content with worldly pleasures, it is fitting that they give rise to the intention to transcend the world. (7) Worldly pleasures are gratifying from time to time, but they do not equal the joy of Dharma-bliss. (8) The acme of terrestrial dwelling envies dwelling in space as superior; this does not equal using merit and wisdom to adorn the emptiness of dharmatā. (9) Yakṣas by nature are mostly violent and harmful; hence he causes them to rejoice in living beings. This clarifies joy in terms of antidotes; the previous Yāma Deva was according to what was appropriate. (10) Because they are skilled at playing musical sounds, even śrāvakas of superior virtue are overwhelmed by them; he now causes them to attain adamantine wisdom, which leaves nothing uncrushed and nothing unfulfilled. (11) They rely on their great bodies and give rise to arrogance; he causes them to see the dharmakāya conforming to the realm of the dharmadhātu. (12) They observe the ocean with pure eyes wishing to swallow nāgas; he causes them to universally illuminate responsive capacities with the eye of loving-kindness and the light of wisdom. (13) In accord with their skill in singing, he causes them to attain superior worldly wisdom that enters into existence while identical with emptiness. (14) Human kings are attached to pleasure; hence it specifically serves as an antidote. (15) Nāgas have much venomous anger; hence he preaches joy to them. Having fears of hot sand and the like, he preaches that the Dharma-banner can destroy them. (16) Pythons have much venomous malice and are incessantly bitten and eaten by worms; hence he preaches that internally their venomous minds cease and externally their suffering ceases. (17) Sentient beings in the hells experience boundless suffering in their bodies and think boundless evil in their minds; if they use right mindfulness of the Triratna as an adornment, they immediately cast off all suffering. (18) Animals have much delusion. (19) The ghost-soldiers of Yama fear one another, and even the king's body has fears of molten iron and boiled bronze. (20) The various difficulties: namely, the eight difficulties, as well as being bound and imprisoned in human gaols and so forth, where there is much disquiet; hence he comforts them universally, causing them all to be able to enter the assembly of the worthy and noble, reversing those places of difficulty. Finally, concluding that it is all-pervading: because functions accord with the nature. Second, generally displaying the active functions of the light from his pores, which can be understood. Above, seeing the marks and functions of the samādhi is concluded. Third, from "at that time the youth Sudhana, with single-mindedness" onward, in gazing reverently and realising entry, there are ten sentences: the first sentence contemplates the person to realise the dharmadhātu of persons; the remaining sentences contemplate phenomena to realise the dharmadhātu of phenomena. Therein, the first single sentence is general, meaning samādhi is the essence and liberation is the function, clarifying essence and function together. The second separately contemplates that essence. The next two sentences separately contemplate those functions: first, benefiting sentient beings extensively and abundantly; second, being non-conceptual and all-pervasive, being tranquil even while functioning. The next two sentences contemplate the causes of the previous essence and function: first, because internal wisdom is pure; second, because external conditions augment it. The final three sentences contemplate his superior progress, progressing and benefiting the latter three based on the previous essence and function. Fourth, from "dwelling thus" onward, is the span of time that elapsed. Six months and six days: because in the sixth abode he fulfilled the sixth perfection, and because he nourished his spirit with the flavor of the Dharma, both body and mind were completely forgotten, unaware of the long time. Fifth, from "after this had passed" onward, clarifies his rising from samādhi, because what was to be done was finished. > — English (machine translation) (machine translation) - [Previous: 56.33](https://indike.org/pramana/in.bauddha.taisho.1735.56.33) - [Next: 56.35](https://indike.org/pramana/in.bauddha.taisho.1735.56.35) - [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.56.34) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.56.34](https://indike.org/pramana/in.bauddha.taisho.1735.56.34) · Pramāṇa