[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) › 60.5 # 大方廣佛華嚴經疏 60.5 大方廣佛華嚴經疏 60.5 - **Language:** Classical Chinese ### [60.5](https://indike.org/pramana/in.bauddha.taisho.1735.60.5) 第二「爾時善財童子合掌」下諮問，中二：先自陳發心、後「而我未知」下正問法要。於中三：初標所問。次「大聖一切如來」下歎慈氏有能答之德，即以此德亦為問端，初總、後別。別有五十句，皆因圓果滿德。三「大聖菩薩」下結問請說，兼顯問意。第三「爾時彌勒菩薩」下稱歎授法。於中二：先稱歎、後授法、前中二：先為大眾讚歎善財，即是歎人；後為善財讚菩提心，即是讚法。前中亦二：先指人示眾、後「諸仁者此長者子」下正讚其德。於中四：一明求友精勤、二明所乘廣大、三明具德無缺、四明速證超權。初中二：先總顯精勤。後「諸仁者」下別示精勤之相，謂一時之勤猶未可歎，自始暨末一念無懈故為可稱。言一百一十善知識者，古有多釋。一云：理應具有，但文脫漏。賢首云：「前後諸友總五十四位，分出德生有德為二則五十五人，各有自分、勝進故有一百一十。」若依此解，則違此已言。既云經百一十已方至彌勒，彌勒等三非百一十之數明矣。有云：減數十耳，實唯一百八人。謂此前除遍友，但五十一人，各具主伴成百二人。遍友指示眾藝，雖非主友而是伴友，為一百三。更加無厭足王處、空天瞿波處、無憂德神摩耶處、蓮華法德身眾神，及妙華光明神、守護法堂善眼羅剎，合前總有百八。以空天等相問答故，得在友數。非前主友稱名指示，故非主友但名伴友。若爾，則違下餘城之言。下自釋云「前至童子童女，已經一百一十。」今更後文殊所，故云餘也。謂若此為百八，加於慈氏尚始百九，并後文殊方正一十，何有餘耶？若會通者，三釋皆得一種，取前更加不動處覺悟菩薩、如來使天，足成一百一十，則餘義亦成。以彼二聖亦教善財，故得為伴友。其餘已之言，但是譯者之意故。晉經無有「已」字，則通取前後，於義無妨。然下復云百一十城，又云過百一十由旬，皆言百一十者，有所表故。謂除佛位，取其證入十地等覺為百一十，一中具十故。亦顯位位十十相融，設有三賢亦唯具十。若合等覺屬十地勝進，則開十信為一，故進退行布及與圓融皆順百一十言，何必剋定前後？第二「諸仁者此長者子甚為難有」下明所乘廣大。於中三：初總歎希奇。二「如是之人」下別明難遇，於中二：先標舉、後「何以」下徵釋。釋意云：悲濟深廣故，即開前總中救護眾生。於中二：先明總護一切、後「為被四流」下約類別明。汩者，流急之貌。言界城者，即十八界，一一根境識中別別解脫故。言界地者，即地等四界，六處空聚癡闇無人，不以智光引之，必為塵賊所劫。三「諸仁者此長者子恒以」下總結所作。第三「諸仁者若有眾生」下明具德無缺。有十三句，有一在己已為希有，況有二三乃至全具，故云展轉難有。又復後後難於前前，故云展轉。第四「諸仁者餘諸」下明速證超權，以依實教修行故。謂即凡身一生，亦解行生故。千年之鳥不及朝生之鳳，普賢生位互融攝故。依實修者悉皆能爾，胡不勉旃？文有十句：初二總明具諸位行、三入十住、四五入十行、六入迴向。又上四句亦皆十地行，又上四義義含通別。下四句通諸地位。第二「爾時彌勒」下為善財歎菩提心。文分二別：初結前生後、後「告善財」下正歎。於中四：初標歎發心；二「汝獲善利」下歎其發心之器成益；三「何以」下廣舉菩提心德釋成；四「善男子菩提心者成就如是」下結釋所屬。前二可知。三中，先徵意云：所以歎善哉獲善利者，何耶？釋意云：菩提心具德故。文有二百二十一句，皆通三種發心，頓具諸位功德。且分為二：初一百一十八句明菩提心遍該諸地、後「得無畏藥」下一百三句明菩提心頓具諸位功德。又前多明信成就及解行發心，後段多明證位發心故文多云得。又前段明菩提心殊勝功德高齊佛果，後段喻菩提心自在功德廣多無量。今初段中分二：先別明、後總結。前中文通橫竪，橫則一一發心皆具諸句之德，竪則別配諸位發心，以從菩薩種性至於究竟不出三種發心故。光統配十二住：初三句即種性住，故云如種如田地，皆是種生之義。二「如淨水」下六句明勝解行住中之益。三「淨目」下十六句極喜增上住，皆初地中義故。四「如大海」下七句戒增上住。五「調慧象」下十句增上心住。六「善見藥」下十句覺分相應增上慧住中，云毘笈摩者，此云普去。七「如意珠」下十句諸諦相應增上住。八「利刀」下十句明緣起流轉止息相應增上住。九「臥具」下十句明無相有功用住。十「命根」下十句明無相無功用住。十一「好種性」下十句明無礙解住。言壽行者，梵本云則為磁石，不吸聲聞解脫果故。十二「淨瑠璃」下十六句明最上菩薩住。梵本云因陀羅網，網取煩惱阿修羅故。婆樓那風，此云迅猛風也。其中文義皆與彼位相應，恐繁不屬故。始於種子、終於惑習，明竪義彰矣。然斷習等，推功歸本由初發心，則橫具諸德於理明矣。二「善男子」下總結，即功成由於始簣故。初心具於諸德，況復初後圓融。第二「善男子譬如」下一百三句明菩提心自在功德。文中各有喻、合，說聽之人所見深遠故，所引喻多非凡境。亦顯不共菩提心故。雖通橫竪，且竪分五段：初有七句攝十住德，覺心自性離惡覺等故。二「無生根」下十喻攝十行德。三「帝釋著摩尼」下九句攝十迴向德。四「有寶名淨光明」下六十喻攝十地德，即分為十：初四攝初地德；二「如自在王」下三喻攝二地德，持戒頭陀等淨功德故；三「善調龍法」下四喻攝三地德，入諸禪定，離惑熱等故。四「須彌山」下四喻攝四地德，同一切智焰，得無漏故。五「椰子樹」下四喻攝五地德，利人不染俗故。六「一燈」下六喻攝六地德，般若現前，頓破闇故。七「迦陵頻伽」下五句攝七地德，善入方便，得自在故。八「如人學射」下十四喻攝八地德，無功發心，能滅相惑等故。九「服延齡藥」下十喻攝九地德，延壽益生等故。十「譬如有藥為呪所持」下六喻攝十地德，深除惑習，成一切佛法故。五「金剛非劣惡器」下十七喻攝等覺位功德，以金剛智終成菩提故。其間梵語，具如《音義》。第四「善男子菩提心者」下結釋所屬，謂上來多德釋獲善利之言故。 > Second, from "At that time, the youth Sudhana, joining his palms..." onwards is the inquiry, which has two parts: first, he personally explains his having produced the thought \[of bodhi\]; second, from "yet I do not know..." onwards is the actual questioning on the essentials of the Dharma. Within this, there are three parts: first, he states what is asked. Next, from "Great Holy One, all Tathāgatas..." onwards praises Maitreya's virtue of being able to answer, which uses this virtue as the pretext for the inquiry; first general, then specific. Specifically, there are fifty phrases, all of which are virtues of completed causes and perfected fruits. Third, from "Great Holy Bodhisattva..." onwards concludes the inquiry and requests the teaching, also revealing the intent of the question. Third, from "At that time, Maitreya Bodhisattva..." onwards is the praise and bestowal of the Dharma. Within this, there are two parts: first the praise, and then the bestowal of the Dharma. In the former, there are also two parts: first, he praises Sudhana for the sake of the great assembly, which is praising the person; later, he praises the bodhicitta for Sudhana, which is praising the Dharma. In the former, there are also two parts: first, he points out the person and indicates him to the assembly; later, from "Virtuous ones, this son of a householder..." onwards properly praises his virtues. Within this, there are four parts: 1. Explaining the diligence in seeking friends; 2. Explaining the vastness of the vehicle he mounts; 3. Explaining that he is complete in virtue without deficiency; 4. Explaining that he quickly realizes \[the fruit\] and surpasses provisional \[teachings\]. In the first, there are two parts: first, generally showing his diligence. Later, from "Virtuous ones..." onwards specifically indicates the marks of diligence, meaning that diligence of a single moment is not yet worthy of praise; from beginning to end without a single thought of slackness, hence it is praiseworthy. Regarding the statement "one hundred and ten good friends", there have been many explanations since ancient times. One says: In principle they should all be present, but the text is missing some. Xianshou says: "The friends before and after total fifty-four stations; dividing them into De-sheng and You-de makes fifty-five persons. Each having their own stage and superior advancement, there are therefore one hundred and ten." If one relies on this interpretation, it contradicts the word "already" here. Since it says that having already passed one hundred and ten, he only then arrives at Maitreya, it is clear that Maitreya and the other three are not within the count of one hundred and ten. Some say: It is only a reduction of the number ten, in reality there are only one hundred and eight persons. That is to say, before this, excluding Bian-you, there are only fifty-one persons; each possessing host and companion makes one hundred and two persons. Bian-you points out Zhong-yi; although he is not a host friend, he is a companion friend, making one hundred and three. Adding further the place of King Wu-yan-zu, the place of the heavenly goddess Gopā, the place of the goddess Wu-you-de-shen Māyā, the bodily gods of Lian-hua-fa-de, as well as the goddess Miao-hua-guang-ming and the rākṣasa Shan-yan who protects the Dharma hall, joining with the previous ones totals one hundred and eight. Because the celestial gods and others engaged in mutual questions and answers, they are able to be in the number of friends. Because they are not host friends named and pointed out previously, they are not host friends but merely named companion friends. If so, it would contradict the subsequent mention of "the remaining cities". Below, it explains itself: "Previously arriving at the boy and girl, he had already passed one hundred and ten." Now, going further to the later place of Mañjuśrī, it therefore says "remaining". That is to say, if this is one hundred and eight, adding Maitreya would only be one hundred and nine, and joining with the later Mañjuśrī it would just be one hundred and ten; how could there be "remaining"? If one harmonizes them, each of the three explanations has its merit; taking the previous and adding further the Awakened Bodhisattva at the place of Acala and the Heavenly Messenger of the Tathāgata, it fills out one hundred and ten, and then the meaning of "remaining" also stands. Because those two sages also taught Sudhana, they are able to be companion friends. As for the rest, the word "already" is merely the intention of the translator. The Jin version of the sūtra does not have the word "already"; thus taking both before and after comprehensively causes no hindrance to the meaning. Furthermore, below it speaks again of "one hundred and ten cities", and also speaks of "passing beyond one hundred and ten yojanas"; all mentioning one hundred and ten because they symbolize something. That is to say, excluding the Buddha stage, taking his realization and entry into the ten stages and equal enlightenment makes one hundred and ten, because within one there are ten. It also reveals that station by station, the tens are mutually integrated; even if there are the three ranks of worthies, they also possess only ten. If equal enlightenment is combined and subordinated to the superior advancement of the ten stages, then the ten faiths are unfolded as one; therefore, whether advancing or retreating, sequential arrangement or perfect interpenetration, all correspond to the words "one hundred and ten"; why must one strictly determine before and after? Second, from "Virtuous ones, this son of a householder is exceedingly rare..." onwards explains the vastness of the vehicle he mounts. Within this, there are three parts: first, generally praising the rarity. Second, from "Such a person..." onwards specifically explains the difficulty of encountering him. Within this, there are two parts: first stating and raising it, and later, from "Why is that?..." onwards investigating and explaining it. The intent of the explanation says: Because his compassionate salvation is profound and vast, this unfolds the saving and protecting of sentient beings in the previous general statement. Within this, there are two parts: first, generally protecting all; later, from "for the sake of those covered by the four currents..." onwards specifically explaining according to categories. "Gu" is the appearance of swift rushing water. As for "the city of the realms", these are the eighteen dhātus, because within each single sense-base, object, and consciousness, there is individual liberation. As for "the ground of the realms", these are the four elements such as earth; the six sense-fields are an empty village, ignorant and dark without people; if one does not lead them with the light of wisdom, they will certainly be plundered by the thieves of dust and defilement. Third, from "Virtuous ones, this son of a householder constantly..." onwards summarizes what he has done. Third, from "Virtuous ones, if there are sentient beings..." onwards explains that he is complete in virtue without deficiency. There are thirteen phrases; having even one in oneself is already rare, how much more so having two, three, or even all of them complete; hence it is said to be progressively rare. Moreover, the latter ones are more difficult than the former ones; hence it is said to be progressive. Fourth, from "Virtuous ones, the other..." onwards explains that he quickly realizes and surpasses provisional \[teachings\], because he cultivates according to the real teaching. That is to say, even within the single lifetime of an ordinary body, understanding and practice also arise. A thousand-year-old bird cannot equal a phoenix born this morning, because the stations of birth of Samantabhadra mutually interpenetrate and encompass one another. All who cultivate according to the real can do likewise; why not exert oneself? The text has ten phrases: the first two generally explain the fulfillment of the practices of the various stages; the third enters the ten abodes; the fourth and fifth enter the ten practices; the sixth enters pariṇāmanā. Furthermore, the above four phrases are also all the practices of the ten stages; moreover, the above four meanings contain both the general and the specific. The lower four phrases pervade the various stages and stations. Second, from "At that time, Maitreya..." onwards praises the bodhicitta for Sudhana. The text is divided into two: first, concluding the preceding and introducing the subsequent; second, from "addressed Sudhana..." onwards properly praises it. Within this, there are four parts: 1. Indicating and praising the production of the thought; 2. From "You have obtained great benefit..." onwards praises the vessel of his producing the thought as accomplishing benefit; 3. From "Why is that?..." onwards extensively raises the virtues of the bodhicitta to explain and establish it; 4. From "Good son, the bodhicitta accomplishes such..." onwards concludes and explains what it pertains to. The first two can be known. In the third, it first investigates the intent, saying: For what reason does he praise "Well done, you have obtained great benefit"? The intent of the explanation says: Because the bodhicitta is complete in virtues. The text has two hundred and twenty-one phrases, all pervading the three kinds of producing the thought, suddenly possessing the merits of the various stations. It is provisionally divided into two: the first one hundred and eighteen phrases explain that the bodhicitta completely covers the various stages; the subsequent one hundred and three phrases from "obtaining the medicine of fearlessness" onwards explain that the bodhicitta suddenly possesses the merits of the various stations. Furthermore, the former section mostly explains the production of the thought through fulfillment of faith as well as understanding and practice, while the latter section mostly explains the production of the thought at the realized stations; hence the text often says "obtains". Moreover, the former section explains the extraordinary merits of the bodhicitta as being as high as the Buddha fruit, while the latter section uses metaphors for the unobstructed, sovereign merits of the bodhicitta as being vast and immeasurable. Now, within the first section, it is divided into two: first, specifically explaining; second, summarizing. In the former part, the text pervades both horizontal and vertical: horizontally, every single production of the thought is complete with the virtues of the various phrases; vertically, they are specifically correlated to the production of the thought in the various stations, because from the bodhisattva lineage to the ultimate, it does not go beyond the three kinds of producing the thought. Guangtong correlates them to the twelve abodes: the first three phrases are the lineage abode, hence saying "like a seed, like a field and earth", which are all the meanings of seed and growth. Second, the six phrases from "like pure water" onwards explain the benefits in the abode of superior understanding and practice. Third, the sixteen phrases from "pure eyes" onwards are the abode of supreme joy, because these are all meanings within the first stage. Fourth, the seven phrases from "like the great ocean" onwards are the abode of superior morality. Fifth, the ten phrases from "taming the elephant of wisdom" onwards are the abode of superior mind. Sixth, in the ten phrases from "the medicine of good sight" onwards on the abode of superior wisdom corresponding to the factors of awakening, it says "vigama", which is translated here as "completely gone". Seventh, the ten phrases from "wish-fulfilling jewel" onwards are the superior abode corresponding to the truths. Eighth, the ten phrases from "sharp sword" onwards explain the superior abode corresponding to the cessation of the cycle of dependent origination. Ninth, the ten phrases from "bedding" onwards explain the signless abode with effort. Tenth, the ten phrases from "life faculty" onwards explain the signless abode without effort. Eleventh, the ten phrases from "good lineage" onwards explain the abode of unobstructed comprehension. As for "longevity practice", the Sanskrit text says it is a lodestone, because it does not attract the fruit of liberation of the śrāvakas. Twelfth, the sixteen phrases from "pure lapis lazuli" onwards explain the abode of the supreme bodhisattva. The Sanskrit text says Indra's net, because it captures the asuras of affliction in a net. The Varuṇa wind is translated here as the swift and fierce wind. The text and meaning within these all correspond to those stations, but out of fear of prolixity they will not be detailed. Beginning from the seed and ending with the latent afflictions, the vertical meaning is clearly shown. However, cutting off latent afflictions and the like attributes the merit back to the root, arising from the initial production of the thought; thus, that it horizontally possesses the various virtues is clear in principle. Second, the summary from "Good son..." onwards means that the accomplishment of merit arises from the first basket of earth. The initial mind is complete with the various virtues, how much more so the perfect interpenetration of beginning and end. Second, the one hundred and three phrases from "Good son, for example..." onwards explain the sovereign merits of the bodhicitta. In the text, each has a metaphor and an application; because what is seen by the speaker and listener is deep and far-reaching, the metaphors cited are mostly beyond ordinary realms. This also reveals the uncommon bodhicitta. Although it pervades both horizontal and vertical, it is provisionally divided vertically into five sections: first, there are seven phrases encompassing the virtues of the ten abodes, because the nature of the awakened mind is free from evil thoughts, and so forth. Second, the ten metaphors from "the unproduced root" onwards encompass the virtues of the ten practices. Third, the nine phrases from "Śakra wearing the mani" onwards encompass the virtues of the ten pariṇāmanās. Fourth, the sixty metaphors from "there is a jewel named Pure Radiance" onwards encompass the virtues of the ten stages, which are divided into ten: the first four encompass the virtues of the first stage; second, the three metaphors from "like the sovereign king" onwards encompass the virtues of the second stage, because of pure virtues such as keeping precepts and dhūta austerities; third, the four metaphors from "the method of skillfully taming dragons" onwards encompass the virtues of the third stage, because of entering various dhyāna-concentrations and leaving the heat of afflictions; fourth, the four metaphors from "Mount Sumeru" onwards encompass the virtues of the fourth stage, because of matching the flames of all-knowledge and attaining the undefiled; fifth, the four metaphors from "coconut tree" onwards encompass the virtues of the fifth stage, because of benefiting others without being defiled by the worldly; sixth, the six metaphors from "a single lamp" onwards encompass the virtues of the sixth stage, because prajñā appears before one and suddenly shatters darkness; seventh, the five phrases from "kalaviṅka" onwards encompass the virtues of the seventh stage, because of skillfully entering skillful means and attaining mastery; eighth, the fourteen metaphors from "like a person learning archery" onwards encompass the virtues of the eighth stage, because effortless production of the thought can eliminate sign-based delusions and the like; ninth, the ten metaphors from "taking the medicine that prolongs life" onwards encompass the virtues of the ninth stage, because of prolonging life and benefiting sentient beings; tenth, the six metaphors from "for example, there is a medicine held by a mantra" onwards encompass the virtues of the tenth stage, because of profoundly eliminating latent afflictions and accomplishing all Buddha Dharmas. Fifth, the seventeen metaphors from "adamantine is not an inferior vessel" onwards encompass the merits of the station of equal enlightenment, because with adamantine wisdom one ultimately accomplishes bodhi. The Sanskrit terms among them are fully explained as in the Sounds and Meanings. Fourth, from "Good son, the bodhicitta..." onwards concludes and explains what it pertains to, meaning that the numerous virtues mentioned above explain the words "having obtained great benefit". > — English (machine translation) (machine translation) - [Previous: 60.4](https://indike.org/pramana/in.bauddha.taisho.1735.60.4) - [Next: 60.6](https://indike.org/pramana/in.bauddha.taisho.1735.60.6) - [Up: 60](https://indike.org/pramana/in.bauddha.taisho.1735.60) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.60.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.60.5](https://indike.org/pramana/in.bauddha.taisho.1735.60.5) · Pramāṇa