[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) › 59.7 # 大方廣佛華嚴經疏 59.7 大方廣佛華嚴經疏 59.7 - **Language:** Classical Chinese ### [59.7](https://indike.org/pramana/in.bauddha.taisho.1735.59.7) 第三「時瞿波女」下示己法界。於中四：一法義、二法名、三法用、四法根。前中，先長行、後偈頌。前中亦二：先讚誡許說、後「善男子」下正顯法義。於中二：先明帝網智光行，謂依此十則照重重無盡法故，有標、釋、結，可知。後「佛子若菩薩」下承事善友行。前明依法，此辨依人，法假人弘，故由得此出無盡法，亦是廣前初一，亦有標、釋、結。後偈頌中，有十二偈，分二：前十偈如次頌前十帝網行。然前長行但名帝網光明行，則十法通稱；今偈中初二取前總名、後之八行各別立稱，則知十名一一通其十行重重無礙，方受帝網之名。又須得斯偈意，方了前名。後二偈頌前事友十法後二，以後二相隱故，餘略不頌。第二「時釋迦」下立法名，謂一切菩薩普賢三昧深廣如海，如法界故深，如眾生名故廣，以殊妙智念念觀察，故立此名。第三「善財言大聖」下明法門業用中，先問、後答。答中二：先顯廣知、後釋知所以。前中三：初知娑婆世界、次類知剎海、後別顯毘盧因果。前中二：先知剎塵劫事、後「善男子此娑婆」下類盡未來。前中亦二：一知世間善惡因果。不善根所攝善根者，如瞋心持戒等。下句類知。二「又彼劫」下知出世因果，於中亦二：先知佛因果、後「亦知彼佛眾」下知佛眾會。於中有三：初知聲聞、二知緣覺、三知菩薩及後類盡未來，文並可知。第二「如知娑婆」下類知剎海。於中二：先通顯知多、後別顯所知相狀。今初，有六重類知，後後廣於前前。初二皆全剎攝多剎，而初但攝同類剎，故云塵數；二即異類剎，故云一切，一切種類故。三即塵中攝剎，故細於前。四即十三佛剎塵數圍繞界及廣大眷屬世界，故云娑婆世界外等。五即普照十方熾然寶光明剎種所攝剎，通二十重。六即全蓮華藏世界海。後「所謂」下別顯所知相狀，有十種：一廣博，即所依種。二安立，即因緣或所依住。三即輪圍。四即其中場地。五體類各殊。六轉者，有二義：一如輪側轉形故，故〈世界成就品〉云「或有世界隨輪轉」；二即劫轉變故。七所依蓮華。八即其中須彌。九隨緣立稱。十即結果屬因，謂華藏世界海是佛本願所嚴，故云由力。第三「亦念如來」下別顯毘盧因果。於中二：先明因，然有二義：一者成上上，但總云本願力故，今別顯成剎之因；二者順從，亦通正報之因。後「得於如來」下顯果，可知。第二「何以故」下釋知所以。第四「善財白言」下顯法根源，先問、後答。問中雖但問得法久近，而義已含修行久近，得此法門故。答中分四：一明最初佛所發心修行、二於中間多佛修行、三正明得法之時、四多劫修瑩此法。初中分二：初正顯本緣、二結會古今。前中分十：一王都時處。二太子超倫，於中先具相、後遊觀。三寶女求歸，於中分四：一具德端嚴、二「見其」下白母求事、三「彼香牙」下夢覩佛興、四「時妙德」下自陳心。總有十偈，前三自述德堪、後七讚彼求納。四太子審問，有十二偈，分三：初二問其屬緣、次三審其內過、後七邀其進善。五女母代答，明有德無過，亦不屬緣，故應納受。三十一頌，分六：初十一偈總顯報勝、次三偈別讚端嚴、三有三偈明其絕倫、四有五偈伎能內滿、五有八偈離非具德、末後一偈結讚所宜。六太子重邀，謂若不障道，當隨汝意。於中，先長行，分二：初自述行深、後「當於爾」下恐其為障。後偈頌，十偈分三：初六偈頌其行深、次二頌半邀其莫障、後一偈半結令審思。七女敬順從。有十四偈，分三：初三忘苦眷德；次六希同勝行，即正是發菩提心；後五勸詣如來。八太子攝受，由敬佛心歡故。九母陳慶遂，故重讚女德。十偈分四：初一標其遂志、次二德行懸同、次四身語超倫、後三內心蘊德。十正共修行。亦分十段：一詣佛供養、二「時佛」下聞經得法、三「時彼太子」下辭歸白父、四「爾時大王」下王審慶聞、五「作是念」下禪位往觀、六「爾時」下聞經得法、七「其眾會人」下兼益時會、八「時佛」下佛重現通、九「時彼父王」下父王出家修證法門、十「爾時太子」下太子紹位弘通大化。第二「佛子於汝意」下結會古今。第二「彼佛滅後」下見中間多佛，略列四十。第三「其最後佛」下正明得法之時。最後者，即六十億那由他之後耳。第四「佛子我得此」下明多劫修瑩。於中二：一於一剎塵劫修行，於中亦二：先多劫修行，未窮菩薩之境；後「佛子若有」下明菩薩難遇，見者不空。二「佛子我見」下於百剎塵劫修行，於中亦二：初多劫修證，未知菩薩解脫；後「何以」下釋不知所由。釋中亦二：先總顯深廣。謂所以不知者，以稱事理之無邊，等諸佛之境界故。斯則等覺菩薩解脫，十地不知，故名普賢解脫。後「佛子我於佛剎」下別顯深廣難知之相。謂一毛即不可窮，況多毛多身廣大之用，以是無盡無邊之法門故。於中五：一毛中見器世間、二見智正覺世間、三見眾生世間、四見菩薩修行、五「佛子我於」下總結不窮深廣。 > Third, from "At that time the girl Gopā" onward, she reveals her own dharmadhātu. Therein are four parts: 1. the meaning of the Dharma, 2. the name of the Dharma, 3. the functions of the Dharma, and 4. the root source of the Dharma. In the first part, there is first prose and then verses. In the prose there are also two parts: first she praises and cautions, consenting to speak; next, from "Good man" onward, she directly reveals the meaning of the Dharma. Therein are two parts: first she explains the practices of the light of wisdom of Indra's net—meaning that, based on these ten \[practices\], she illuminates the multilayered, inexhaustible dharmas—having an announcement, an explanation, and a conclusion, as can be known. Next, from "Son of the Buddha, if a bodhisattva" onward, \[she explains\] the practice of serving good spiritual friends. The former explains relying on the Dharma; this distinguishes relying on persons, for the Dharma relies on persons to be propagated, so that by attaining this, inexhaustible dharmas emerge; this is also an expansion of the initial practice above, likewise having an announcement, an explanation, and a conclusion. In the subsequent verses, there are twelve verses divided into two: the first ten verses sequentially praise the preceding ten practices of Indra's net. However, the preceding prose merely named them 'practices of the light of Indra's net' as a collective designation for the ten dharmas; here in the verses, the first two take the preceding general name, while the subsequent eight practices are individually assigned names. Thus one knows that each of the ten names applies throughout the ten practices, multilayered and unobstructed, before receiving the name 'Indra's net'. Furthermore, one must grasp the intent of these verses in order to fully comprehend the preceding names. The last two verses praise the last two of the preceding ten dharmas of serving spiritual friends; because the aspects of the last two are obscure, the rest are omitted from verse praise. Second, from "At that time Śākya..." onward, she establishes the name of the Dharma, stating that all bodhisattvas' Samantabhadra samādhi is deep and vast like the ocean: it is deep because it is like the dharmadhātu, and vast because it is like the names of sentient beings; because she contemplates it moment to moment with exquisite wisdom, this name is established. Third, from "Sudhana said: 'Great Holy One...'" onward, in explaining the karmic functions of the Dharma-door, there is first a question and then an answer. In the answer are two parts: first she demonstrates her vast knowledge, and next she explains the reason for her knowledge. In the former are three parts: first she knows the Sahā world, next she analogously knows the ocean of kṣetras, and later she specifically reveals the causes and fruits of Vairocana. In the first of these are two parts: first she knows the events across kṣetra-dust-mote kalpas, and next, from "Good man, this Sahā..." onward, she analogously extends through the end of the future. In the former of these there are also two: 1. She knows mundane good and bad causes and effects. Good roots subsumed by unwholesome roots refers to things like observing precepts with an angry mind. The subsequent clauses are known by analogy. 2. From "Also in those kalpas..." onward, she knows supramundane causes and fruits. Therein are also two: first she knows the Buddhas' causes and fruits, and next, from "She also knows those Buddha assemblies..." onward, she knows the Buddha assemblies. Therein are three: first she knows śrāvakas, second she knows pratyekabuddhas, and third she knows bodhisattvas; and the subsequent analogy extending through the end of the future is entirely clear from the text. Second, from "Just as she knows the Sahā \[world\]..." onward, she analogously knows the ocean of kṣetras. Therein are two parts: first she generally demonstrates the vastness of her knowledge, and next she specifically reveals the characteristics of what is known. Now, regarding the first, there are six levels of analogous knowledge, each subsequent one broader than the preceding: The first two both involve an entire kṣetra containing multiple kṣetras; however, the first merely contains kṣetras of the same kind, hence it says 'dust-mote numbers'; the second involves kṣetras of different kinds, hence it says 'all', because they are of all varieties. The third is kṣetras contained within dust motes, hence it is finer than the preceding. The fourth is the surrounding realms numbering as the dust motes of thirteen Buddha-kṣetras and the vast retinue worlds, hence it says 'outside the Sahā world', etc. The fifth is the kṣetras subsumed within the kṣetra-seed of blazing jewel radiance illuminating the ten directions, encompassing twenty tiers. The sixth is the entire ocean of worlds of the Lotus Treasury. Next, from "namely..." onward, she specifically reveals the characteristics of what is known, which are of ten kinds: 1. vastness, which is the seed on which they depend; 2. established placement, which is the causes and conditions or the support in which they abide; 3. the encircling rim; 4. the grounds therein; 5. distinctness of essences and types; 6. turning, which has two senses: first, because their shape turns sideways like a wheel, so the 'Chapter on the Formation of the World' says 'Some worlds turn like wheels'; second, because they transform over kalpas; 7. the lotus upon which they rest; 8. the Sumeru therein; 9. names established in accord with conditions; 10. tracing effects back to causes, meaning that the ocean of worlds of the Lotus Treasury is adorned by the Buddha's original vows, hence it says 'due to the power'. Third, from "She also recollects the Tathāgata..." onward, she specifically reveals the causes and fruits of Vairocana. Therein are two: first she explains the causes, which have two senses: first, completing what came before, for above it merely generally said 'by the power of original vows', so now it specifically reveals the cause for the formation of the kṣetra; second, following along, which also applies to the cause of the direct fruition. Next, from "attaining the Tathāgata..." onward, she reveals the fruit, which can be known. Second, from "Why is this?" onward, she explains the reason for her knowledge. Fourth, from "Sudhana said..." onward, she reveals the source of the Dharma. There is first a question and then an answer. Although the question merely asks how long ago she attained the Dharma, its meaning already contains how long she had practiced, because she attained this Dharma-door. The answer is divided into four: 1. explaining her initial generation of the mind and practice before a Buddha; 2. her practice under many Buddhas in the interim; 3. directly explaining the time of attaining the Dharma; 4. her cultivation and polishing of this Dharma over many kalpas. In the first part, there are two: first, directly revealing the original conditions; second, uniting the past and the present. In the former are ten sections: 1. the time and place of the royal capital; 2. the prince surpassing his peers, wherein he first possesses the marks and then goes on an excursion; 3. the jewel-woman seeking to take refuge \[in him\], wherein are four: first, possessing virtues and being dignified; second, from "having seen him" onward, addressing her mother to seek to serve \[him\]; third, from "that Fragrant Tusk..." onward, seeing in a dream the emergence of a Buddha; fourth, from "At that time Wonderful Virtue..." onward, declaring her own mind. There are ten verses in total: the first three narrate her own virtue and capability, and the latter seven praise him and ask to be accepted; 4. the prince's close questioning, with twelve verses divided into three: the first two ask about her familial attachments, the next three examine her internal faults, and the last seven invite her to advance in goodness; 5. the woman's mother replying on her behalf, making clear that she possesses virtue and lacks faults, nor is she bound by attachments, and therefore should be accepted. There are thirty-one verses divided into six: the first eleven verses generally demonstrate her superior retributive reward; the next three verses specifically praise her dignity; the third part has three verses explaining that she is without peer; the fourth part has five verses on her inner mastery of arts and abilities; the fifth part has eight verses on her freedom from faults and endowment with virtues; the final verse concludes with praise of her suitability; 6. the prince inviting her again, stating that if she does not obstruct the Path, he will grant her wish. Therein, first in prose, there are two parts: first, he narrates the depth of his own practice; next, from "At that time..." onward, he fears she might become an obstacle. In the subsequent verses, ten verses are divided into three: the first six verses praise the depth of his practice, the next two and a half invite her not to cause obstruction, and the last one and a half conclude by having her reflect carefully; 7. the woman respectfully complies. There are fourteen verses divided into three: the first three forget suffering and cherish virtue; the next six aspire to share his superior practice, which is precisely generating bodhicitta; the last five urge going to the Tathāgata; 8. the prince accepts her, rejoicing because of her respect for the Buddha; 9. the mother expresses joy at her success, thus reiterating praise for the daughter's virtues. The ten verses are divided into four: the first indicates the fulfillment of her wish, the next two show that their virtuous conduct is profoundly aligned, the next four show her bodily and verbal superiority to her peers, and the last three show the virtues harboured in her inner mind; 10. their actual joint practice. This is also divided into ten parts: 1. going to the Buddha to make offerings; 2. from "At that time the Buddha..." onward, hearing the sūtra and attaining the Dharma; 3. from "At that time that prince..." onward, taking leave, returning, and reporting to his father; 4. from "At that time the great king..." onward, the king inquiring and rejoicing at what he heard; 5. from "Thinking this..." onward, ceding the throne and going to see; 6. from "At that time..." onward, hearing the sūtra and attaining the Dharma; 7. from "Those in that assembly..." onward, also benefiting the contemporary gathering; 8. from "At that time the Buddha..." onward, the Buddha again displaying supernormal powers; 9. from "At that time his father the king..." onward, the father-king leaving the household and realizing the Dharma-door; 10. from "At that time the prince..." onward, the prince succeeding to the throne and propagating the great transformation. Second, from "Son of the Buddha, what do you think?" onward, he unites the past and the present. Second, from "After that Buddha passed into parinirvāṇa..." onward, she saw many Buddhas in the interim, forty being briefly listed. Third, from "Her last Buddha..." onward, directly explains the time of attaining the Dharma. 'The last' is simply after sixty hundred million nayutas. Fourth, from "Son of the Buddha, since I attained this..." onward, explains her cultivation and polishing over many kalpas. Therein are two: 1. practicing over kalpas \[numbering as\] the dust motes of one kṣetra, wherein are also two: first, practicing for many kalpas without exhausting the realm of a bodhisattva; next, from "Son of the Buddha, if there are..." onward, explaining that bodhisattvas are difficult to encounter, and those who see them do so not in vain. 2. From "Son of the Buddha, I saw..." onward, practicing over kalpas \[numbering as\] the dust motes of a hundred kṣetras, wherein are also two: first, practicing and realizing over many kalpas without knowing the liberation of a bodhisattva; next, from "Why is this?" onward, explaining the reason for not knowing. In the explanation are also two: first, generally demonstrating its depth and vastness. This means that the reason it is not known is that it matches the boundlessness of noumenon and phenomena, equalling the realm of all Buddhas. Thus, this is the liberation of a bodhisattva of equal enlightenment, unknown to the ten stages, hence it is called Samantabhadra's liberation. Next, from "Son of the Buddha, on the Buddha-kṣetras..." onward, she specifically reveals the characteristics of this depth and vastness being difficult to know. This means that a single pore cannot be exhausted, to say nothing of the vast functions of many pores and many bodies, because this is an inexhaustible and boundless Dharma-door. Therein are five: 1. seeing the vessel world within a pore, 2. seeing the world of the sambodhi of wisdom, 3. seeing the world of sentient beings, 4. seeing the practice of bodhisattvas, and 5. from "Son of the Buddha, I..." onward, concluding generally that its depth and vastness are inexhaustible. > — English (machine translation) (machine translation) - [Previous: 59.6](https://indike.org/pramana/in.bauddha.taisho.1735.59.6) - [Next: 59.8](https://indike.org/pramana/in.bauddha.taisho.1735.59.8) - [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.59.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.59.7](https://indike.org/pramana/in.bauddha.taisho.1735.59.7) · Pramāṇa