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# 大方廣佛華嚴經疏 7.6

大方廣佛華嚴經疏 7.6

- **Language:** Classical Chinese

### [7.6](https://indike.org/pramana/in.bauddha.taisho.1735.7.6)

第三龍王眾。準偈及梵本皆有十一，長行脫第五，但有十法。初一即西方天王法門，及第二，如偈當釋。三與偈文通有六義：一諸趣是化處、二淨音是化具、三佛名是化法、四神通是化本、五眾生是化機、六隨樂是化意。四普現等者，謂一毛普現無邊依正，以毛稱性能廣容故，廣容即是普遍故。能現之佛還自住於毛孔，所現剎中能所無雜，依正區分、大小宛然，名建立差別。五靜法云：準梵本有焰龍王，得一切眾生瞋癡蓋纏，如來慈愍令除滅解脫門。謂大慈居懷則三毒俱滅。六開示等者，佛大慈悲是福德海，二資糧滿然後得故。眾生慈福即是百川，佛毛示現以表同體。既知同體自然朝宗，因示悟入故得大喜樂。七慈音智俱故云清淨，淨無貪愛何畏何憂？八示現等者，謂於身中現身土也。九觀佛昔行深廣，故愛樂歡喜。海言通二，謂歡喜、供養。十示現等者，謂為眾演音，故云示現。音有四義：一類多，謂一切；二普遍，謂平等；三稱根清雅，故云悅意；四一音隨類，故云無礙，無礙即方便也。十一謂此無熱龍住清涼池，出香美水，流注四海、導引百川，時布慈雲降澍甘澤，是故能滅諸世間苦。

> Third, the assembly of dragon kings. Following the verses and the Sanskrit text, there are eleven; the prose omits the fifth, having only ten dharmas.  
> The first is the dharma-gate of the Heavenly King of the west, and the second, as in the verses, will be explained below.  
> The third, together with the verse text, shares six meanings: 1. the realms of rebirth are the locus of transformation; 2. the pure sound is the instrument of transformation; 3. the Buddha's name is the dharma of transformation; 4. supernormal powers are the basis of transformation; 5. sentient beings are the capacity for transformation; 6. according with desires is the intent of transformation.  
> Fourth, 'universally manifesting...', etc.: a single pore universally manifests limitless environments and beings, because a pore, in accord with reality, can broadly contain; broadly containing is precisely being all-pervading. The Buddha who can manifest still abides within the pore; within the displayed lands, the manifestor and the manifested are not conflated; environment and being are distinct, and great and small remain clearly distinct: this is termed 'establishing distinctions'.  
> Fifth, Jingfa states: 'According to the Sanskrit text, there is the dragon king Jvālāna (Flame), who obtained the liberation gate of the Tathāgata's compassionate pity extinguishing all sentient beings' hindrances and entanglements of anger and delusion.' This means that when great compassion resides in the heart, the three poisons are all extinguished.  
> Sixth, 'disclosing...', etc.: the Buddha's great compassion is an ocean of merits, obtained only after the two provisions are completed. The compassion and merits of sentient beings are the hundred rivers; their manifestation in a single pore of the Buddha illustrates their shared essence. Once knowing they share the same essence, they naturally pay homage; because of being shown and enlightened to this, they attain great joy and bliss.  
> Seventh: compassionate sound coupled with wisdom is called pure; pure and free of craving, what fear or sorrow could there be?  
> Eighth, 'manifesting...', etc.: manifesting bodies and lands within the body.  
> Ninth: contemplating the Buddha's past practices as deep and vast, one therefore delights and rejoices. The word 'ocean' applies to both rejoicing and making offerings.  
> Tenth, 'manifesting...', etc.: performing sounds for the assembly, hence it says 'manifesting'. The sound has four meanings: 1. multiple types, meaning 'all'; 2. universal, meaning 'equal'; 3. fitting the faculties with elegance, hence 'delightful'; 4. a single sound according with every kind, hence 'unobstructed'; unobstructed is precisely expedient means.  
> Eleventh: this Anavatapta dragon dwells in a cool pool, producing fragrant and delicious water that flows into the four seas and directs the hundred rivers, timely spreading clouds of compassion and raining down sweet dew; therefore, it can extinguish all worldly sufferings.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.7.6) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1735.7.6](https://indike.org/pramana/in.bauddha.taisho.1735.7.6) · Pramāṇa
