[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) › 58.35 # 大方廣佛華嚴經疏 58.35 大方廣佛華嚴經疏 58.35 - **Language:** Classical Chinese ### [58.35](https://indike.org/pramana/in.bauddha.taisho.1735.58.35) 第二「見彼夜神」下見敬諮問。然亦含二意：若約顯說，則自此盡偈皆第二段，至「夜神答言」下方屬第三授己法界；若約密授，則此現勝用已為授己法界，善財發同善友心便已得益。義雖通二，為欲順文，且依前判。就文分三：初見勝用、次「時善財童子」下設敬證入、後「爾時善財說此偈已」下諮問法要。今初，先總見所依、後「現日月」下別顯身相。有二十四身，初十即應機攝化身、次「現一切佛所」下六身是應法成行身、餘是離障契理身。多隨內德顯身差別，見身了心。二設敬證入，中四：第一設敬陳禮、第二「於善知」下發增勝心、第三「發是心已」下深證懸同、第四「既獲此已」下以偈慶讚。初二可知。三中有標、釋、結。今初，由前起同己等十心故，得同善友等行。通論同有四義：一人法無二，與一切法界同；二因果無二，與一切諸佛同；三自他無二，與一切菩薩同；四染淨無二，與一切眾生同。今云得彼夜神與諸菩薩同菩薩行，則正是第三，義兼餘三，由見初故則不殊餘二，方為究竟之同。良以八地證無生理，自他相作皆無礙故，偏此明同，故下列中有無生忍。二「所謂」下列釋。八十四同，各有標名、釋義，文相自顯。三「時善財童子觀察」下總結。第四以偈慶讚。十偈分三：初八頌前發增勝心，次第頌前十句，初六偈各頌一句，第七偈上三句頌第七、下句頌第八，第八偈上半頌第九、下半頌第十；二有一偈頌前深證懸同；三一偈頌荷恩深重。第三諮問法要。前已覩解脫之用，故不問云何修行，直徵名而已。文有三問。 > Second, from "Seeing that night goddess" onward, seeing, paying reverence, and inquiring. However, this also contains two meanings: if construed according to the explicit teaching, then from here to the end of the verses is entirely the second section, and only upon reaching "The night goddess answered, saying" does it belong to the third, imparting her own dharmadhātu; if construed according to the secret transmission, then this manifestation of supreme functioning is already the imparting of her own dharmadhātu, and Sudhana, upon generating a mind identical to the good friend's, has already attained the benefit. Although the meaning applies to both, in order to accord with the text, we provisionally follow the former division. Following the text, there are three parts: first, seeing the supreme functioning; next, from "At that time the youth Sudhana" onward, paying reverence and realizing entry; finally, from "At that time, after Sudhana had spoken these verses" onward, inquiring about the essentials of the Dharma. Now, in the first, he first sees generally that which is relied upon; next, from "manifesting the sun and moon" onward, she specifically reveals the physical marks. There are twenty-four bodies: the first ten are bodies that adapt to capacities to gather in and transform; the next six bodies, from "manifesting in all Buddha places" onward, are bodies that adapt to the Dharma to accomplish practice; the remainder are bodies that leave hindrances and tally with noumenon. Mostly following internal virtues they reveal bodily distinctions: seeing the body, one understands the mind. Second, paying reverence and realizing entry has four parts: 1. Paying reverence and offering homage; 2. From "toward the good friend" onward, generating an increasingly supreme mind; 3. From "Having generated this mind" onward, deeply realizing and implicitly matching; 4. From "Having obtained this" onward, celebrating and praising in verse. The first two can be understood. In the third there is an indication, an explanation, and a conclusion. Now, as for the first: because he previously generated the ten minds such as being identical to herself, he attains practices identical to the good friend. Generally speaking, identity has four meanings: 1. Person and Dharma are non-dual, identical with all dharmadhātu; 2. Cause and fruition are non-dual, identical with all Buddhas; 3. Self and other are non-dual, identical with all bodhisattvas; 4. Defiled and pure are non-dual, identical with all sentient beings. Now, when it says he attains that night goddess's bodhisattva practice that is identical with all bodhisattvas, this is precisely the third, while its meaning encompasses the remaining three; because he sees the first, it is not different from the other two, and only then is it the ultimate identity. Truly, because on the eighth stage one realizes the principle of non-arising, and the reciprocal acting of self and other is completely unobstructed, identity is specially clarified here; hence the list below includes the forbearance of non-arising. Second, from "namely" onward, listing and explaining. There are eighty-four identities, each having an indicated name and an explained meaning, and the text's marks are self-evident. Third, from "At that time the youth Sudhana observed" onward, concluding generally. Fourth, celebrating and praising in verse. Ten verses are divided into three: the first eight praise the previous generation of the increasingly supreme mind, sequentially praising the previous ten phrases—the first six verses each praise one phrase, the first three lines of the seventh verse praise the seventh, its last line praises the eighth, the upper half of the eighth verse praises the ninth, and its lower half praises the tenth; second, one verse praises the previous deep realization and implicit matching; third, one verse praises the profound weight of gratitude. Third, inquiring about the essentials of the Dharma. Having already witnessed the functioning of liberation previously, he therefore does not ask how to cultivate practice, but directly inquires about the name alone. The text contains three questions. > — English (machine translation) (machine translation) - [Previous: 58.34](https://indike.org/pramana/in.bauddha.taisho.1735.58.34) - [Next: 58.36](https://indike.org/pramana/in.bauddha.taisho.1735.58.36) - [Up: 58](https://indike.org/pramana/in.bauddha.taisho.1735.58) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.58.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.58.35](https://indike.org/pramana/in.bauddha.taisho.1735.58.35) · Pramāṇa