[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) › 56.6 # 大方廣佛華嚴經疏 56.6 大方廣佛華嚴經疏 56.6 - **Language:** Classical Chinese ### [56.6](https://indike.org/pramana/in.bauddha.taisho.1735.56.6) 第三「時德雲」下稱讚授法，即正入法界。於中二：先讚器希有、後正示法界。今初，先標二難。所以讚者，令自寶固，欣聞法故；後「所謂」下別牒前問，有十一句：初句牒總、餘十牒別，文小開合而皆案次。一境界，即前趣菩薩行，趣通能所，境約所趣。二即前行，行則出故。三即前淨。四即前入，入即不滯空有，廣大心故。五即成就。六七及八皆前隨順，其解脫門是能隨順，示所作業即事業隨順，順眾生心即逐機隨順。此第八句亦是憶念，念眾生故。九即增廣，謂不住涅槃是生死門，不住生死即涅槃門，以不住道即能增廣。十即速滿普賢行，若了為無為非一非異而無著者，則速滿矣，亦即為滿矣。第二「善男子我得」下正示法界，即念佛三昧。於中二：先示體相、後「普觀」下明其勝用。今初，先標名、後「信眼」下釋相。今初，自在有二義：一觀境自在、二作用自在。決定亦二義：一智決斷、二信無猶豫。解即勝解，亦有二義：一約為信因，於境忍可；二為作用因，於境印持，近處為遠等。信智相資，他境不動，故名為力，即三昧義。二釋相中，信眼清淨，釋上解義，謂欲修念佛三昧，先當正信、次以智決了。今由勝解，於境忍可，故於實德能證信心淨，了見分明，故稱為眼。次智光照耀，釋上決定，謂決斷名智，智故決定故。《文殊般若》明一行念佛三昧，先明不動法界，知真法界不應動搖，即是此中決定解義。然約寄位，正是發心住體，以本解性聞熏之力今開發故，是決定解。二明勝用中，亦是展轉釋成。於中二：先約內用、後「往詣」下明其外用。今初。普觀境界，即信眼用，亦釋眼義。以如為佛，則無境非佛，故云普觀。又若報若化一時觀故。次離一切障，釋清淨義。若沈若浮、諸蓋諸取，皆三昧障故。次善巧觀察，釋智光照耀，謂於無色相而觀色相，為善巧觀。後「普眼」下結成上義，謂信眼普觀境界名為普眼，窮如法界名曰明徹。如是離障見如，是謂具足清淨一行三昧。一行者，一法界行故。二明外用者，以前即用之體，則以無心之覺契唯如之境，不動法界窮乎寂照之原，故能即體之用用無不窮。亦由前勝解於境印持，隨心去住。於中三：初明不動而往、二「常念」下不念而持、三「常見」下明不往而見。於中三：初標、次「所謂」下別顯所見數多。於中三千，即一佛剎。而重言佛剎微塵數者，準梵本中脫「十」字故，應言十佛剎也。後「一一方」下明所見事別。 > Third, from 'At that time, Meghasvara' onward, praising \[his capacity as a\] vessel and conferring the Dharma—that is, directly entering the dharmadhātu. Within this there are two parts: first, praising the rarity of the vessel; second, directly indicating the dharmadhātu. As for the first: he first indicates the two difficulties. The reason he praises him is to cause him to cherish and solidify his own treasure, so that he rejoices in hearing the Dharma. Next, from 'namely' onward, he individually cites the previous questions in eleven phrases: the first phrase cites the summary, and the remaining ten cite the particulars; though the text opens and closes slightly, they all follow the sequence. First, 'sphere' corresponds to the previous 'tending toward the bodhisattva conduct'; 'tending' applies to both the capable and the object, and 'sphere' refers to what is tended toward. Second corresponds to the previous 'conduct,' for by conduct one goes forth. Third corresponds to the previous 'purifying.' Fourth corresponds to the previous 'entering'; 'entering' means not stagnating in emptiness or existence, due to having a vast mind. Fifth corresponds to 'actualizing.' Sixth, seventh, and eighth all correspond to the previous 'conforming': the gate of liberation is the ability to conform; showing the actions performed is conforming in activities; and conforming to the minds of sentient beings is conforming in accordance with capacities. This eighth phrase is also 'mindfulness,' because one is mindful of sentient beings. Ninth corresponds to 'augmenting,' meaning that not abiding in nirvāṇa is the gate of saṃsāra, and not abiding in saṃsāra is the gate of nirvāṇa; because of the path of non-abiding, one is able to augment. Tenth corresponds to 'swiftly fulfilling the conduct of Samantabhadra': if one realizes that the conditioned and the unconditioned are neither identical nor different, and remains unattached, then it is swiftly fulfilled—which is to say, it is already fulfilled. Second, from 'Good man, I have attained' onward, directly indicating the dharmadhātu—that is, the buddha-mindfulness samādhi (buddhānusmṛti-samādhi). Within this there are two parts: first, indicating its essence and marks; second, from 'universally contemplating' onward, clarifying its superior functions. As for the first: he first states the name, and next, from 'the eye of faith' onward, explains the marks. In the first part, 'sovereignty' has two meanings: first, sovereignty in contemplating the object; second, sovereignty in operation. 'Resolution' also has two meanings: first, wisdom's decisiveness; second, faith free of hesitation. 'Understanding' means superior resolve (adhimokṣa), which also has two meanings: first, as the cause of faith, it is assent to the object; second, as the cause of operation, it is sealing and maintaining with respect to the object, such as turning what is near into what is distant. Faith and wisdom assist each other, unshakeable by other objects; hence it is called 'power,' which is the meaning of samādhi. In the second part, explaining the marks: 'purity of the eye of faith' explains the above meaning of 'understanding.' That is, if one wishes to cultivate the buddha-mindfulness samādhi, one must first have correct faith, and next discern with wisdom. Now, by means of superior resolve, one assents to the object; hence, toward real virtues, one can verify that the mind of faith is pure and discerns clearly, and thus it is called an 'eye.' Next, 'illumined by the light of wisdom' explains the above 'resolution'; that is, decisive judgment is called wisdom, and being wise, it is resolute. The Mañjuśrī Prajñā\[-pāramitā Sūtra\] explains the Single Practice Buddha-Mindfulness Samādhi by first clarifying the unmoving dharmadhātu—knowing that the true dharmadhātu cannot be moved or shaken—which is the meaning of resolute understanding here. Yet, when correlated with the stations, this is precisely the essence of the Abode of Initial Bodhicitta, because the power of hearing and perfuming the innate nature of understanding is now brought forth; this is resolute understanding. Second, in clarifying the superior functions, it also explains and establishes them in turn. Within this there are two parts: first, in terms of internal functions; second, from 'going to' onward, clarifying external functions. As for the first: 'universally contemplating the spheres' is the function of the eye of faith, and also explains the meaning of 'eye.' Taking suchness as the Buddha, there is no sphere that is not the Buddha; hence it is said to 'universally contemplate.' Moreover, it is because one contemplates both the reward and transformation \[bodies\] simultaneously. Next, 'free from all obstructions' explains the meaning of 'purity.' Sinking and agitation, the coverings and graspings, are all obstructions to samādhi. Next, 'skillful contemplation' explains 'illumined by the light of wisdom'; that is, contemplating marks of form where there are no marks of form is skillful contemplation. Finally, from 'universal eye' onward, he concludes the above meaning: the eye of faith universally contemplating spheres is called the 'universal eye,' and exhausting the dharmadhātu of suchness is called 'clear and thorough.' Thus being free of obstructions and seeing suchness is called being fully endowed with the pure single practice samādhi. 'Single practice' means the practice of the single dharmadhātu. Second, clarifying external functions: since the preceding is the essence identical with function, with the awareness of no-mind one accords with the sphere of pure suchness; not moving from the dharmadhātu, one reaches the source of quiescence and illumination, and therefore the function identical with essence is inexhaustible in its operation. This is also due to the preceding superior resolve sealing and maintaining with respect to the object, going and abiding in accordance with the mind. Within this there are three parts: first, clarifying going without moving; second, from 'constantly mindful' onward, maintaining without thinking; third, from 'constantly seeing' onward, clarifying seeing without going. Within this there are three parts: first, stating \[it\]; next, from 'namely' onward, specifically showing the vast number seen. Among these, 'three thousand' means one buddha-field. As for repeating 'as many as the dust motes of buddha-fields,' according to the Sanskrit text the character 'ten' was omitted; it should say 'ten buddha-fields.' Finally, from 'in each and every direction' onward, he clarifies the distinct phenomena seen. > — English (machine translation) (machine translation) - [Previous: 56.5](https://indike.org/pramana/in.bauddha.taisho.1735.56.5) - [Next: 56.7](https://indike.org/pramana/in.bauddha.taisho.1735.56.7) - [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.56.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.56.6](https://indike.org/pramana/in.bauddha.taisho.1735.56.6) · Pramāṇa