[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) › 7.48 # 大方廣佛華嚴經疏 7.48 大方廣佛華嚴經疏 7.48 - **Language:** Classical Chinese ### [7.48](https://indike.org/pramana/in.bauddha.taisho.1735.7.48) 二「所謂」下，別顯十門以彰無盡。一嚴土調生，謂隨所化眾生取佛土故。一切佛土者，豎通四土、橫該法界，橫豎相融故，一塵一剎皆廣大嚴淨，故云一切。演最妙法故，令所調究竟出離。二佛遍塵道，詣彼修德，乃了彼境。三通辯安立菩薩六種功德，一位、二願，餘四在偈。四身普應機，演所證法。五國土不同，所敬各異，故隨宜立稱，成益不空，如〈名號品〉。六塵中現身，說菩薩行境。七以時隨法融，令三世劫及劫中成壞一念中現，無所障礙。然事通能所，能成壞事謂火水及風，所成壞事天地萬像。八菩薩根海雖繁廣多類，但能入自所知境界，豈能測量佛無邊法？則顯前來眾海未測佛德，普賢能知此理。九明如來身，體同虛空、用周法界。第十攝因成果，故云一切菩薩行入一切智也。妙音宣此，故云顯示。此亦別釋標中第二句。 > Second, from 'so-called' downward, it individually reveals the ten doors to manifest the inexhaustible. First, adorning lands and taming sentient beings means taking Buddha-lands in accordance with the sentient beings to be transformed. 'All Buddha-lands' vertically penetrates the four lands and horizontally encompasses the dharmadhātu; because the horizontal and vertical perfectly interpenetrate, each dust mote and each kṣetra is vast, adorned, and pure, hence it says 'all'. Because he expounds the most wondrous Dharma, he causes those who are tamed to attain ultimate transcendence. Second, the Buddha pervades the dust-mote paths; approaching them and cultivating virtues, he then comprehends their realm. Third, it comprehensively distinguishes the establishment of the six kinds of merit of a bodhisattva: first, stages; second, vows; the remaining four are in the gāthā. Fourth, his body universally responds to capacities, expounding the dharma he has realized. Fifth, lands differ and what is revered varies, so names are established according to suitability, accomplishing benefit not in vain, as in the 'Names' chapter. Sixth, manifesting the body within dust motes, preaching the realm of bodhisattva practice. Seventh, because time blends in accordance with dharmas, he causes the kalpas of the three periods of time and the formation and destruction within the kalpas to appear in a single thought without obstruction. However, phenomena comprise both that which can \[form and destroy\] and that which is \[formed and destroyed\]: the phenomena that can form and destroy are fire, water, and wind; the phenomena that are formed and destroyed are heaven, earth, and the myriad forms. Eighth, although the ocean of bodhisattva faculties is vast and of many kinds, they can only enter the realm of their own cognition; how could they measure the Buddha's boundless dharma? This shows that the aforementioned oceans of assemblies had not measured the Buddha's virtue, while Samantabhadra is able to know this principle. Ninth, clarifying the Tathāgata's body: its essence is identical to empty space, and its function pervades the dharmadhātu. Tenth, gathering the cause to complete the fruit; hence it says 'all bodhisattva practices enter all-knowledge'. A wondrous sound proclaims this, hence it says 'reveals'. This also individually explains the second phrase in the general indication. > — English (machine translation) (machine translation) - [Previous: 7.47](https://indike.org/pramana/in.bauddha.taisho.1735.7.47) - [Next: 7.49](https://indike.org/pramana/in.bauddha.taisho.1735.7.49) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1735.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.7.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.7.48](https://indike.org/pramana/in.bauddha.taisho.1735.7.48) · Pramāṇa