[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) › 59.3 # 大方廣佛華嚴經疏 59.3 大方廣佛華嚴經疏 59.3 - **Language:** Classical Chinese ### [59.3](https://indike.org/pramana/in.bauddha.taisho.1735.59.3) 第三「彼神答」下授己法界。於中四：一顯法義、二立法名、三明業用、四辨根本。初中二：先長行、後偈頌。前中四：一標數歎勝、二徵數列名、三依名釋義、四結歎勝益。初中，生如來家，即正酬其問。第二「何等為十」下徵數列名。此十通於六位：一當十信；二即十住；三通行向；四是初地；五從二至七，以是功用邊故；六七皆八地，然六即自分；七即勝進得勸之後；八即九地；九當十地；十即等覺入如來地。然依行布，豎配定然。若約圓融，初後通用，故云成就此法則生如來家。若定須具十方得生家，何以文中第二第六皆有生家，第十復言於三世佛所已受灌頂？故知須豎，約證分異。若定豎者，則違具十則生之言，是知須橫約圓融修觀。第三「善男子云何名」下依名釋義。一中即信發心故，〈賢首品〉云「常欲利樂諸群生，莊嚴國土供養佛」故，故文云始集善根。二中初住發心，文具三心生如來家，亦初住生家。三中十句，一觀法門海標十行；二向一切智標迴向，以行願相資故合為一；餘八通行向。四中契理斷障，名深淨心，即淨心地。已證理故，堅如金剛；已得離生道故，捨諸有趣；已破二障礙山故，為物依處。五中證如起行為平等光明，戒忍進等為次五地。「得無礙」下即是七地，七地得無生忍光明故，入一切真實法。六中以得無生忍、契同法性，為生佛家。願度增上善根一體，惑等不動，為白淨法。七中因佛勸起能頓修行，名佛力光明。無功用修，故無疲厭等。八中從第八地入第九地，故云住童真位。觀一切智智門，即法師之德故，於三性等皆如實知；即事知理之如實故，於有差別境入無差別定；即理窮事之如實故，於無差別法現有差別智。餘可準思。九中以佛莊嚴而莊嚴，故名普莊嚴，已得離垢等諸三昧故，雖復常用而常在三昧。十中約其自分為此菩薩，約其勝進名入佛地，已受職位云受灌頂，智齊佛境云知一切，如〈十定品〉辨。第四「佛子若菩薩」下結歎勝益，可知。二重頌中十偈，如次頌前十法。第二「善男子菩薩具此」下立法名中，先牒前所明、後「我從無量」下指前立目。機感便現，無所擁礙，名自在受生，通能所現。第三「善財白言」下明法門業用，於中先問、後答。答中，知見此境即是業用。於中二：先明依願受生、後「經於百年」下如昔願覩。於中四：初覩降神瑞相、二「善男子摩耶」下見出城現光、三「摩耶夫人於畢洛叉」下。覩將生神變。於中二：先標徵。畢洛叉者，此云高顯。後別顯十變：一集眾息苦、二卷舒無礙、三毛現佛因、四現佛本事、五現行所依身、六遍現捨行、七現古佛受生園林、八現今佛所處宮殿、九出菩薩同類、十地現蓮華將承至聖。四「善男子嵐毘尼」下正覩誕生。於中三：初覩外相，有四種相，釋通事理。約事，謂一迴耀挺特故、二高顯邕容故、三威光赫奕故、四分明可覩故。約理，則一依性空無住現故、二依涅槃山無心出故、三大慈雲中現無住之化身故、四為破眾生生死無明之大闇故。二「菩薩爾時」下了其內德。三「當我見佛」下結其周遍，則橫竪無窮。第四「時善財童子白彼神」下顯法根源，先問、後答。答中，先長行中六：一古世佛興。二「其四天」下顯昔父母。三「其喜光」下攀樹誕生。四「時有」下觀佛得法。五「善男子」下結會古今。不結父母者，意明即淨飯、摩耶，佛即今佛故。六「我從是」下顯用周遍。後偈頌中，二十三頌，分四：初一誡聽許說、次九最初修證、次十二偈歷事增修、末偈結歎無盡。 > Third, from "that goddess replied" downwards, she confers her own dharmadhātu. Herein there are four \[parts\]: first, revealing the meaning of the Dharma; second, establishing the name of the Dharma; third, explaining its activity and function; fourth, discerning its root and origin. Within the first there are two: first, prose; second, verses. Within the former there are four: first, stating the number and praising its excellence; second, inquiring into the number and listing the names; third, explaining the meanings according to the names; fourth, concluding by praising the supreme benefits. In the first, being born into the Tathāgata's household directly responds to his question. In the second, from "What are the ten?" downwards, she inquires into the number and lists the names. These ten apply throughout the six stations: the first corresponds to the ten faiths; the second is the ten abodes; the third applies to the \[ten\] practices and \[ten\] dedications; the fourth is the first stage; the fifth is from the second to the seventh \[stages\], because they are on the side of effort; the sixth and seventh are both the eighth stage, where the sixth is its own component and the seventh is the superior progress after receiving exhortation; the eighth is the ninth stage; the ninth corresponds to the tenth stage; the tenth is virtual enlightenment entering the Tathāgata stage. Yet according to the serial arrangement, vertical matching is definitely so. If considered in terms of perfect interpenetration, the beginning and the end universally interpenetrate; therefore it says that accomplishing these dharmas brings birth into the Tathāgata's household. If one definitely had to possess all ten before attaining birth in the household, why is it that in the text both the second and the sixth speak of birth in the household, and the tenth again says that one has already received abhiṣeka in the presence of the Buddhas of the three periods? Therefore we know that they must be vertical, differentiated according to stages of realization. If they were definitively vertical, that would contradict the statement that possessing the ten brings birth; thus we know they must be cultivated and contemplated horizontally in terms of perfect interpenetration. In the third, from "Good man, what is called..." downwards, she explains the meanings according to the names. In the first, it is precisely because of giving rise to the mind of faith; as the 'Chapter on the Chief of the Worthy' says: "Always wishing to benefit and gladden all sentient beings, / Adorning the lands and making offerings to the Buddhas"—hence the text says 'initially collecting kuśala-mūla.' In the second, it is the initial abode's arousal of the mind; the text possesses the three minds of being born into the Tathāgata's household, which is also the birth into the household at the initial abode. In the third, there are ten phrases: the first, contemplating the ocean of dharma-gates, marks the ten practices; the second, dedicating toward all-knowledge, marks pariṇāmanā, combined into one because practice and vow assist each other; the remaining eight apply to the practices and dedications. In the fourth, matching noumenon and severing obstacles is called the deeply pure mind, which is the stage of the pure mind. Having already realized noumenon, it is as steadfast as a vajra; having already attained the path of departing from mundane existence, it abandons all rebirth realms; having already broken the mountains of the two obstacles, it serves as a refuge for living beings. In the fifth, realizing tathatā and initiating practice is equal illumination, while morality, patience, vigor, and so forth correspond to the next five stages. From "attaining unobstructed..." downwards is the seventh stage, because on the seventh stage one attains the radiance of the patience of the unarisen, thereby entering into all true dharmas. In the sixth, by attaining the patience of the unarisen and matching with dharmatā, one is born into the Buddha's household; when the vow to liberate \[beings\] and superior kuśala-mūla are of one essence, and afflictions and the like are unmoving, this is the white, pure dharma. In the seventh, being able to cultivate suddenly due to being urged and awakened by the Buddhas is called the radiance of the Buddha's power; because it is effortless cultivation, there is no weariness or fatigue, and so forth. In the eighth, one enters the ninth stage from the eighth stage, hence it is said that one abides in the stage of a youth. Contemplating the gate of the knowledge of all knowledges is the virtue of a dharmabhāṇaka, so that regarding the three natures and so on, one truly knows them as they are; because of truly knowing noumenon through phenomena, one enters undifferentiated samādhi in differentiated realms; because of truly penetrating phenomena through noumenon, one manifests differentiated wisdom within undifferentiated dharmas. The rest may be inferred accordingly. In the ninth, being adorned with the Buddha's adornment is called universal adornment; having already attained vimalā samādhi and all other samādhis, although one acts constantly, one is always in samādhi. In the tenth, in terms of its own component, one is this bodhisattva; in terms of superior progress, it is called entering the Buddha-stage; having already received the rank, it says 'receiving abhiṣeka'; having wisdom equal to the Buddha-realm, it says 'knowing all,' as explained in the 'Chapter on the Ten Concentrations.' In the fourth, from "Sons of the Buddha, if a bodhisattva..." downwards, she concludes by praising the supreme benefits, which can be understood. In the second part of repeated verses, there are ten verses, which sequentially praise the preceding ten dharmas. In the second part, from "Good man, when a bodhisattva is endowed with these..." downwards, establishing the name of the Dharma, she first reiterates what was explained before, and then from "I, from measureless..." downwards, points to what preceded to establish the designation. Appearing whenever there is an operative capacity and response, with nothing obstructing, is named 'freely taking rebirth,' which applies to both the manifestor and what is manifested. In the third, from "Sudhana said..." downwards, she explains the activity and function of the dharma-gate; herein there is first the question and then the answer. In the answer, knowing and seeing this realm is precisely the activity and function. Herein there are two: first, explaining taking rebirth according to vows; second, from "passing through a hundred years..." downwards, beholding in accordance with past vows. Herein there are four: first, beholding the auspicious signs of the descent of the spirit; second, from "Good man, Māyā..." downwards, seeing the departure from the city and manifestation of light; third, from "Lady Māyā, beneath the plakṣa..." downwards, beholding the spiritual transformations when on the verge of birth. Herein there are two: first, stating and inquiring—plakṣa here means 'tall and eminent'; second, separately revealing the ten transformations: 1. gathering the assembly and quelling suffering; 2. unrolling and rolling up unobstructed; 3. pores displaying the causes of Buddhahood; 4. displaying the Buddha's past deeds; 5. displaying the body upon which practice relies; 6. universally displaying acts of renunciation; 7. displaying the parks and groves where ancient Buddhas took rebirth; 8. displaying the palaces where the present Buddha resided; 9. bringing forth peers of the bodhisattva; 10. the earth manifesting lotus blossoms about to receive the ultimate sage. Fourth, from "Good man, Lumbinī..." downwards, directly beholding the birth. Herein there are three: first, beholding the outer marks—there are four marks, which are explained as applying to phenomena and noumenon. In terms of phenomena: 1. revolving radiance, towering and extraordinary; 2. tall, eminent, harmonious, and dignified; 3. majestic radiance, blazing and bright; 4. clear and distinctly visible. In terms of noumenon: 1. manifesting based on the absence of abiding in the emptiness of nature; 2. emerging without mental constructs based on the mountain of nirvāṇa; 3. manifesting an unabiding nirmāṇakāya amidst the great cloud of compassion; 4. for the sake of destroying the great darkness of sentient beings' ignorance of saṃsāra. Second, from "The bodhisattva at that time..." downwards, understanding his inner virtues. Third, from "When I saw the Buddha..." downwards, concluding with his universality, which is inexhaustible horizontally and vertically. Fourth, from "At that time the youth Sudhana said to that goddess..." downwards, revealing the root and source of the Dharma; first the question, then the answer. In the answer, first, within the prose, there are six: 1. the arising of Buddhas in ancient ages; 2. from "His four heavens..." downwards, revealing the parents of the past; 3. from "His Joyous Radiance..." downwards, grasping the tree and being born; 4. from "At that time there was..." downwards, contemplating the Buddha and attaining the Dharma; 5. from "Good man..." downwards, concluding by uniting past and present—that she does not conclude the parents is meant to clarify that they are precisely Śuddhodana and Māyā, and that the Buddha is precisely the present Buddha; 6. from "I, from this..." downwards, revealing the universality of function. In the subsequent verses, there are twenty-three verses divided into four: the first one admonishes to listen and promises to speak; the next nine are initial cultivation and realization; the next twelve verses are increasing cultivation through traversing phenomena; the final verse concludes by praising its inexhaustibility. > — English (machine translation) (machine translation) - [Previous: 59.2](https://indike.org/pramana/in.bauddha.taisho.1735.59.2) - [Next: 59.4](https://indike.org/pramana/in.bauddha.taisho.1735.59.4) - [Up: 59](https://indike.org/pramana/in.bauddha.taisho.1735.59) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.59.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.59.3](https://indike.org/pramana/in.bauddha.taisho.1735.59.3) · Pramāṇa