[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) › 57.9 # 大方廣佛華嚴經疏 57.9 大方廣佛華嚴經疏 57.9 - **Language:** Classical Chinese ### [57.9](https://indike.org/pramana/in.bauddha.taisho.1735.57.9) 第三「時慈行童女」下正示法界，中二：一令觀親證，並依中見正，小大念劫皆無礙等。十住位終，故約報顯。二「爾時善財」下以言顯發。於中二：先顯法名因、後彰法勝用。前中，初善財默請、後童女言答。答中，初示名。名般若普莊嚴者，有二義：一由般若照一切法，依中有正、一中有多，故所得依無所不現。《般若》中云「了色是般若，一切法趣色」，即其義矣。二由能證般若已具諸度莊嚴故，所證所成亦莊嚴無盡。次下顯因，云彼諸如來各以異門令我入此，即其義也。總攝三十六恒沙之別，歸於普門，則一嚴一切嚴，故名普嚴。言三十六恒沙者，住位既滿，則六度之中一一具六，故為三十六。皆恒沙性德本覺中來，故云佛所求得。二「善財白言」下顯法勝用，先問、後答。答中，先總、後「所謂」下別。總中，初明修習契證相應；後「得普門」下總明所得業用陀羅尼以智為體。由得般若普嚴故，能總持萬法，一持一切持，故云普門。以圓融十住，亦同十地所得無量百千阿僧祇陀羅尼門。又彼總、此別，但舉一持，餘三昧等略而不說。二別顯中有百一十八門，略分十位：初八總知依正理事持；二「福德」下九門明願行持；三「業」下九門明業持；四「三昧」下六門明正受體用持；五「心海」下五門染淨諸心持；六「知眾生」下十門知所化持；七「普見十方」下十七門知能化持；八「世界成」下十七門明知剎海自在持，於中言世界轉者，晉經云迴轉世界；九「見諸佛」下二十五門知佛海自在持；十「菩提心」下十二門明菩提因果持。自心清淨即性淨菩提，總攝諸門不出於此。 > Third, from "At that time, the maiden Maitrāyaṇī..." onward, directly revealing the dharmadhātu, which has two parts: 1. causing him to observe and directly realize, seeing the beings within the environment, and finding non-obstruction between small and large or thoughts and eons, and so forth. This concludes the ten stations, hence it is revealed in terms of retribution. 2. From "At that time, Sudhana..." onward, elucidating with words. In this, there are two parts: first, revealing the name and cause of the Dharma, and second, clarifying the superior function of the Dharma. Within the first, first Sudhana silently requests, and second, the maiden replies in words. In the reply, first she indicates the name. It is named the Universal Adornment of Prajñā for two reasons: 1. Because prajñā illuminates all phenomena, there are beings within the environment, and there are many within the one, so the environment obtained leaves nothing unmanifested. The Prajñā\[pāramitā-sūtras\] state: "Understanding form is prajñā; all phenomena converge upon form"—this is that meaning. 2. Because the prajñā that realizes is already adorned with all perfections, what is realized and accomplished is also inexhaustibly adorned. Next below, revealing the cause, she says that those Tathāgatas each caused me to enter this through distinct gates—this is that meaning. Comprehensively gathering the distinctions of thirty-six Gaṅgā-sands and returning them to the universal gate, one adornment is all adornments, hence it is called "Universal Adornment." The thirty-six Gaṅgā-sands means that since the station is completed, each of the six perfections possesses six, making thirty-six. They all come from the Gaṅgā-sand innate virtues of original enlightenment, hence she says they were sought and attained from the Buddhas. Second, from "Sudhana said..." onward, revealing the superior function of the Dharma, first asking and then answering. In the answer, first generally, and second, from "namely..." onward, specifically. In the general section, first she clarifies cultivation, matching realization, and congruence; second, from "Attaining the universal gate..." onward, generally clarifies that the dhāraṇī of functional activity obtained takes wisdom as its essence. Because she attained the Universal Adornment of Prajñā, she can retain all phenomena; one retention is all retention, hence it is called the "universal gate." Because it perfectly integrates the ten stations, it is also equivalent to the immeasurable hundreds of thousands of asaṃkhyeyas of dhāraṇī-gates obtained in the ten bhūmis. Moreover, that is general while this is specific; it merely mentions one dhāraṇī, leaving the remaining samādhis and the like unmentioned for brevity. Second, in the specific demonstration there are one hundred and eighteen gates, briefly divided into ten positions: the first eight are dhāraṇīs generally knowing the noumenon and phenomena of environment and beings; second, the nine gates from "merit" onward clarify dhāraṇīs of vows and practices; third, the nine gates from "karma" onward clarify dhāraṇīs of karma; fourth, the six gates from "samādhi" onward clarify dhāraṇīs of the essence and function of correct contemplation; fifth, the five gates from "ocean of mind" onward clarify defiled and pure minds; sixth, the ten gates from "knowing sentient beings" onward clarify knowing those who are transformed; seventh, the seventeen gates from "seeing the ten directions everywhere" onward clarify knowing those who transform; eighth, the seventeen gates from "the formation of worlds" onward clarify dhāraṇīs of autonomous knowledge of oceans of lands—in which "the turning of worlds" is rendered in the Jin translation as "revolving worlds"; ninth, the twenty-five gates from "seeing all Buddhas" onward clarify dhāraṇīs of autonomous knowledge of oceans of Buddhas; tenth, the twelve gates from "bodhicitta" onward clarify dhāraṇīs of the causes and fruits of bodhi. The purity of one's own mind is itself naturally pure bodhi; it comprehensively gathers all gates, which do not go beyond this. > — English (machine translation) (machine translation) - [Previous: 57.8](https://indike.org/pramana/in.bauddha.taisho.1735.57.8) - [Next: 57.10](https://indike.org/pramana/in.bauddha.taisho.1735.57.10) - [Up: 57](https://indike.org/pramana/in.bauddha.taisho.1735.57) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.57.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.57.9](https://indike.org/pramana/in.bauddha.taisho.1735.57.9) · Pramāṇa