[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 2.12 # 大方廣佛華嚴經隨疏演義鈔 2.12 大方廣佛華嚴經隨疏演義鈔 2.12 - **Language:** Classical Chinese ### [2.12](https://indike.org/pramana/in.bauddha.taisho.1736.2.12) 疏「深不可窺，則上德聲聞杜視聽於嘉會」者，第二彰深妙也，即〈法界品〉。初舍利弗等五百聲聞，彼歎德云：「悉覺真諦皆證實際，深入法性永出有海。依佛功德離結使縛，住無礙處。其心寂靜猶如虛空。於諸佛所永斷疑惑，於佛智海深信趣入。」釋曰：即上德也。在逝多林如來嘉會而不見聞，名杜視聽。杜，猶塞也。在目曰視，在耳曰聽。雖在會下，如聾如盲，故云杜視聽也。故經云「爾時上首諸大聲聞，舍利弗、大目犍連、摩訶迦葉、離波多、須菩提、阿㝹樓馱、難陀、劫賓那、迦旃延、富樓那等，諸大聲聞在逝多林，皆悉不見如來神力、如來嚴好、如來境界、如來遊戲、如來神變、如來尊勝、如來妙行、如來威德、如來住持、如來淨剎，亦復不見不可思議菩薩境界、菩薩大會、菩薩普入、菩薩普至、菩薩普詣、菩薩神變、菩薩遊戲、菩薩眷屬、菩薩方所、菩薩莊嚴師子之座、菩薩宮殿、菩薩住處、菩薩所入三昧自在、菩薩觀察、菩薩頻申、菩薩勇猛、菩薩供養、菩薩受記、菩薩成熟、菩薩勇健、菩薩法身清淨、菩薩智身圓滿、菩薩願身示現、菩薩色身成就、菩薩諸相具足清淨、菩薩常光眾色莊嚴、菩薩放大光明寶網、菩薩起變化雲、菩薩身遍十方、菩薩諸行圓滿。如是等事悉皆不見。何以故？善根不同故，本不修習見佛自在諸善根故、本不讚說十方世界一切佛剎清淨功德故、本不稱歎諸佛世尊種種神變故、本不於生死流轉之中發阿耨多羅三藐三菩提心故、本不令他住菩提心故、本不能令如來種性不斷絕故等。」上來先列人，即是上德聲聞。次明不見等，即杜視聽也。何以故下釋不見因劣者，不見猶未為深，上德不知方為玄妙。 > Regarding the commentary's statement, "As for its depth, it cannot be fathomed: thus the śrāvakas of superior virtue blocked their sight and hearing at the auspicious assembly": this is the second, demonstrating its depth and subtlety; that is, in the "Dharmadhātu Chapter." At the beginning there were the five hundred śrāvakas such as Śāriputra, whose virtues are praised therein: "All awakened to the true reality and all realized the bhūtakoṭi, entered deeply into the dharmatā and forever departed from the ocean of existence. Relying on the Buddha's merits, they abandoned the fetters of defilement and dwelt in the place free of hindrance. Their minds were tranquil like empty space. Toward all Buddhas they forever severed doubt and perplexity, and with deep faith they entered into the ocean of the Buddha's wisdom." Commentary: This refers to "superior virtue." Being present in the Jeta Grove at the Tathāgata's auspicious assembly and yet not seeing or hearing is called "blocking their sight and hearing." Du means to obstruct. What is in the eyes is called seeing; what is in the ears is called hearing. Although present in the assembly, they were like the deaf and blind; hence it says "blocked their sight and hearing." Thus the sūtra says: "At that time, the foremost great śrāvakas—Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Revata, Subhūti, Aniruddha, Nanda, Kapphiṇa, Kātyāyana, Pūrṇa, and other great śrāvakas in the Jeta Grove—all did not see the Tathāgata's spiritual power, the Tathāgata's adornments, the Tathāgata's realm, the Tathāgata's play, the Tathāgata's spiritual transformations, the Tathāgata's supreme nobility, the Tathāgata's subtle practices, the Tathāgata's awe-inspiring virtue, the Tathāgata's sustenance, the Tathāgata's pure lands; nor did they see the inconceivable realm of the bodhisattvas, the great assemblies of the bodhisattvas, the universal entry of the bodhisattvas, the universal arrival of the bodhisattvas, the universal visiting of the bodhisattvas, the spiritual transformations of the bodhisattvas, the play of the bodhisattvas, the retinue of the bodhisattvas, the locations of the bodhisattvas, the adorned lion thrones of the bodhisattvas, the palaces of the bodhisattvas, the abodes of the bodhisattvas, the mastery in samādhis entered by the bodhisattvas, the contemplation of the bodhisattvas, the lion's yawn of the bodhisattvas, the valor of the bodhisattvas, the offerings of the bodhisattvas, the vyākaraṇas of the bodhisattvas, the maturation of the bodhisattvas, the courage of the bodhisattvas, the purity of the bodhisattvas' dharmakāya, the perfection of the bodhisattvas' jñānakāya, the manifestation of the bodhisattvas' praṇidhānakāya, the achievement of the bodhisattvas' rūpakāya, the complete purity of all the bodhisattvas' marks, the adornment of the bodhisattvas' constant light of many colors, the great jewel nets of brilliant light emitted by the bodhisattvas, the clouds of transformations raised by the bodhisattvas, the bodhisattvas' bodies pervading the ten directions, the completion of all the bodhisattvas' practices. All such things they did not see. Why is this? Because their roots of goodness were different; because originally they had not cultivated the roots of goodness to see the Buddha's mastery; because originally they had not praised the pure merits of all the Buddha lands in the worlds of the ten directions; because originally they had not extolled the various spiritual transformations of the Buddhas, the World-Honoured Ones; because originally they had not generated the mind of anuttarasamyaksaṃbodhi amidst the cycle of birth and death; because originally they had not caused others to dwell in the bodhicitta; because originally they were unable to keep the Tathāgata's lineage from being cut off; and so forth." Above, first the persons were listed, which refers to the śrāvakas of superior virtue. Next, it explained that they did not see and so forth, which is the blocking of sight and hearing. In the explanation from "Why is this?" downward of the inferiority of the causes for not seeing: not seeing is not yet considered deep; that those of superior virtue did not know is what truly constitutes the profound subtlety. > — English (machine translation) (machine translation) - [Previous: 2.11](https://indike.org/pramana/in.bauddha.taisho.1736.2.11) - [Next: 2.13](https://indike.org/pramana/in.bauddha.taisho.1736.2.13) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1736.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.2.12) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.gandavyuha*zh-prajna.1.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.2.12](https://indike.org/pramana/in.bauddha.taisho.1736.2.12) · Pramāṇa