[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) › 2.15 # 大方廣佛華嚴經隨疏演義鈔 2.15 大方廣佛華嚴經隨疏演義鈔 2.15 - **Language:** Classical Chinese ### [2.15](https://indike.org/pramana/in.bauddha.taisho.1736.2.15) 疏「師子奮迅，眾海頓證於林中」者，第三頓證益也。第六十經初云「爾時世尊知諸菩薩心之所念，大悲為身、大悲為門、大悲為首，以大悲法而為方便，充遍虛空，入師子頻申三昧。」舊經云「奮迅」，奮迅之義就師子說，其義便故。至第六十一經初，普賢開發後，如來眉間放光照故，時逝多林菩薩大眾，悉見一切盡法界虛空界一切佛剎，一一微塵中各有一切佛剎微塵數諸佛國土，種種名、種種色、種種清淨、種種住處、種種形相。如是一切諸國土中，皆有大菩薩坐於道場師子座上成等正覺，菩薩大眾前後圍繞。諸世間主而為供養等。乃至云「是故皆得入於如來不可思議甚深三昧，盡法界虛空界大神通力，或入法身、或入色身、或入往昔所成就行、或入圓滿諸波羅蜜、或入莊嚴清淨行輪、或入菩薩諸地、或入成正覺力、或入佛所住三昧無差別大神變、或入如來力無畏智、或入佛無礙辯才海。」即頓證林中廣說，以十能入入此所入。 > Regarding the Commentary's line: "The lion springs vigorously: the ocean-like assemblies suddenly realize \[the fruit\] within the forest": this is the third \[benefit\], the benefit of sudden realization. At the beginning of the sixtieth fascicle, it says: "At that time, the World-Honoured One, knowing the thoughts in the minds of all the bodhisattvas, taking great compassion as his body, great compassion as his portal, and great compassion as his head, using the dharma of great compassion as an upāya, pervaded space and entered the siṃhavijṛmbhita (lion's sprint) samādhi." The older translation rendered this as "vigorous spring" (fenxun); the meaning of "vigorous spring" is explained in terms of a lion, as that rendering is convenient. Reaching the beginning of the sixty-first fascicle, after Samantabhadra opened and revealed \[the teaching\], because the Tathāgata emitted light from between his eyebrows to illuminate \[all\], the great assembly of bodhisattvas in the Jetavana forest saw all Buddha-kṣetras throughout the entire dharmadhātu and space-realm; within each single dust-mote there were all the Buddha-lands, numbering as many as the dust-motes of all Buddha-kṣetras, with various names, various colours, various purities, various dwelling places, and various forms. Within all such lands, there were great bodhisattvas seated upon lion thrones at the bodhimaṇḍas achieving supreme correct awakening, surrounded before and behind by great assemblies of bodhisattvas, with all the lords of the world making offerings to them, and so forth. It goes on to say: "Therefore, they all were able to enter into the Tathāgata's inconceivable, profound samādhis and the great supernatural powers pervading the entire dharmadhātu and space-realm; either entering into the dharmakāya, or entering into the rūpakāya, or entering into the practices accomplished in the past, or entering into the fully perfected pāramitās, or entering into the adorned pure wheels of practice, or entering into the bodhisattva bhūmis, or entering into the power of achieving correct awakening, or entering into the undifferentiated great transformations of the samādhis wherein the Buddhas dwell, or entering into the Tathāgata's powers, fearlessnesses, and cognitions, or entering into the ocean of the Buddha's unimpeded eloquence." That is the extensive explanation of sudden realization in the forest, where with ten kinds of capacities to enter, they entered into these objects of entry. > — English (machine translation) (machine translation) - [Previous: 2.14](https://indike.org/pramana/in.bauddha.taisho.1736.2.14) - [Next: 2.16](https://indike.org/pramana/in.bauddha.taisho.1736.2.16) - [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.2.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.2.15](https://indike.org/pramana/in.bauddha.taisho.1736.2.15) · Pramāṇa