[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) › 6.16 # 大方廣佛華嚴經疏 6.16 大方廣佛華嚴經疏 6.16 - **Language:** Classical Chinese ### [6.16](https://indike.org/pramana/in.bauddha.taisho.1735.6.16) 二正說中，十偈次第，各一法門結集，取此以為長行，非此頌前也。然此中長行與偈有多不同，謂偈字則定、長行多少不同，而長行則約天得法、偈中即是歎佛，此必然也。若二文互望，或因果之殊、或體用有別、或互相影略、或難易更陳、或法喻不同、或能所遞舉，故傳授者善消息之，二文相映於義易了。今初天中初二句，即前所遍法界虛空，兼明能遍佛身，則十身皆遍。無窮盡者，一出現無盡，若高山之出雲；二非滅盡法，猶虛空之常住。次句寂靜也，由無性故，不可取為一異俱不俱等。後句方便，合二為力。此偈是說者自法，故不結天名，下並準知。二中初句是上自在佛為法王，於法自在故；次句觀也；第三句普也；後句結法屬人，為他說故。然其結名，義同法門，恐繁不配，他皆倣此。三中初句無功用也，不思議是標、離分別是釋；次句即不生等，相即生等，無即不義；第三句即行也。長行約要先知法無生，方得成無功用；偈則要無分別，方能見法無生。內證與外用同時，所以二文前後。四中初句明廣；次句明深，即上智慧海也；第三句自見法實，故能令物不迷事理。五中初句方便定也，次二句與安樂也。六中初句即前癡闇，謂長迷妄境鎮覆真心也；次句即令觀寂靜；次句因滅無明則得熾然三菩提明，是前滅義。七中初二句即善入無邊境，無邊境即所應處也，無有比善也。次句無性者，感而應故。無依者，思念寂故。由此能令物不造業。八中初二句即普往十方說法，次一句即不動無依。九中初句即入寂靜境，次二句即普現光明。十中初十一字即無邊境為所緣，求菩提即自所悟處；次句既緣其境，必起通化，前文略耳。 > Second, in the main discourse, the ten verses in sequence each represent one dharma gate in the compilation, which took these to form the prose; it is not that these versify what came before. However, the prose and verses here have many differences: the characters in the verses are fixed, whereas the prose varies in length; moreover, the prose concerns the devas' attainment of the Dharma, while the verses praise the Buddha—this is necessarily so. If we compare the two texts, there are distinctions of cause and effect, differences between essence and function, mutual foreshadowing or omission, alternating presentation of difficult and easy points, differences between dharma and metaphor, or reciprocal mention of the active and passive. Therefore, those who transmit the teaching should discern this well; when the two texts illuminate each other, the meaning is easily understood. Now, in the first deva, the first two lines are the previously mentioned dharmadhātu and space that are pervaded, and also clarify the Buddha's body that pervades, so that all ten bodies pervade. "Inexhaustible": first, manifestation is inexhaustible, like clouds emerging from a high mountain; second, it is not a dharma that perishes, like the permanent abiding of space. The next line is quiescence: because it lacks self-nature, it cannot be grasped as one, different, both, or neither. The last line is skillful means, combining the two into power. This verse is the speaker's own dharma, hence the deva's name is not concluded here; the subsequent ones should all be understood accordingly. In the second, the first line is the aforementioned sovereign Buddha being the Dharma King, sovereign over dharmas; the next line is contemplation; the third line is universality; the last line attributes the dharma to the person, because it is spoken for others. However, since the concluding name has the same meaning as the dharma gate, to avoid prolixity it is not matched here; others follow this pattern. In the third, the first line is effortless; "inconceivable" is the label, "free from discrimination" is the explanation. The next line is non-arising and the rest; "marks" are arising and the rest, "without" means the negative. The third line is practice. The prose requires one first to know the non-arising of dharmas before being able to achieve effortless practice; the verse requires freedom from discrimination before being able to see the non-arising of dharmas. Inward realization and outward function occur simultaneously, which is why the two texts differ in sequence. In the fourth, the first line clarifies vastness; the next line clarifies depth, which is the aforementioned ocean of wisdom; the third line shows seeing the reality of dharmas for oneself, and thus being able to prevent beings from being confused about phenomena and noumenon. In the fifth, the first line is skillful concentration, and the next two lines are giving peace and joy. In the sixth, the first line is the aforementioned dark delusion, meaning perpetually confused about false realms and constantly veiling the true mind; the next line causes them to contemplate quiescence; the following line means that through extinguishing ignorance, one attains the blazing light of sambodhi, which is the aforementioned meaning of cessation. In the seventh, the first two lines mean skillfully entering the boundless realm, where the boundless realm is the place of response; "incomparable" means skillful. In the next line, "without nature" means responding upon resonance; "without reliance" means thoughts are quiescent. Through this, one can cause beings not to create karma. In the eighth, the first two lines mean universally going to the ten directions to speak the Dharma; the next line means unmoving and without reliance. In the ninth, the first line means entering the quiescent realm; the next two lines mean universally manifesting radiance. In the tenth, the first eleven characters take the boundless realm as the cognitive object, and "seeking bodhi" is the place of one's own awakening; the next line indicates that having taken that realm as object, spiritual transformations must arise, which was omitted in the previous text. > — English (machine translation) (machine translation) - [Previous: 6.15](https://indike.org/pramana/in.bauddha.taisho.1735.6.15) - [Next: 6.17](https://indike.org/pramana/in.bauddha.taisho.1735.6.17) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1735.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.6.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.6.16](https://indike.org/pramana/in.bauddha.taisho.1735.6.16) · Pramāṇa