[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) › 26.53 # 大方廣佛華嚴經隨疏演義鈔 26.53 大方廣佛華嚴經隨疏演義鈔 26.53 - **Language:** Classical Chinese ### [26.53](https://indike.org/pramana/in.bauddha.taisho.1736.26.53) 疏「梵本具云」等者，梵云拘蘇磨（華也）多羅（藏也）驃訶（莊嚴也）阿楞伽（嚴具也）嚕迦馱都（世界也）三牟達囉（海也）鉢履輸陀（云遍清淨也）懼曩（功德也）三牟達囉（海也）阿羅婆（上）娑（光明也）鉢履勿多（品也），此云華藏莊嚴嚴具世界海遍清淨功德海光明品。然疏文有四：一舉梵名；二「譯者嫌繁」下申其義釋；三「其梵本云」下釋前梵本；四「約事可爾」下覈其本源，不為此釋，豈委剎海之興由。三宗趣。言「有十德」者，前品已引四文也。疏「初明華藏因果自體」者，然第二安布莊嚴亦是果相，故應對果分因。總為二段，謂先明剎因、後彰果相。以第一段中長行具有因果，偈中雙明因果，故合於因，屬自體中。疏「謂指此剎海是我本師」下，疏文二：先通釋經文、後隨難別釋。今初。疏「不唯勝觀釋迦等」者，《俱舍論》第十八說：於三無數劫各供養七萬，又如次供養五六七千佛，三無數劫滿，逆次逢勝觀、然燈、寶髻佛、初釋迦牟尼。釋曰：此三偈中，初偈明供養佛數。謂初無數劫供養七萬五千佛，第二無數劫供養七萬六千佛，第三無數劫供養七萬七千佛。後頌意明供養何佛。言逆次者，從第三無數劫向前以明，謂第三無數劫滿逢勝觀佛，第二無數劫滿逢然燈佛，第一無數劫滿逢寶髻佛，最初發心逢釋迦牟尼佛，發誓願言：「願我當作佛，一如今世尊。彼佛世尊末劫出世時，法住千年，今我如來一一同彼。」故今疏云「不唯勝觀」者，舉第三阿僧祇劫滿佛。言「釋迦」者，舉初發心之佛。而言等者，乃有三義：一等然燈寶髻、二等所供佛數、三等餘教所明。設言供養三十六恒三十八恒佛等，皆未足為多也。 > Regarding the commentary's statement "The Sanskrit text fully states..." and so forth: the Sanskrit says kusuma (flower) tala (treasury) vyūha (adornment) alaṃkāra (adornment accessories) lokadhātu (world) samudra (ocean) pariśuddha (meaning completely pure) guṇa (merit) samudra (ocean) avabhāsa (light) parivarta (chapter), which here is translated as "The Light of the Ocean of Completely Pure Merits of the World-Ocean of the Accessories of the Flower Treasury Adornment Chapter." Now, the commentary's text has four parts: first, it adduces the Sanskrit name; second, from "The translator, finding it cumbersome" onward, it offers its semantic explanation; third, from "The Sanskrit text states" onward, it explains the aforementioned Sanskrit text; fourth, from "In terms of phenomena it may be so" onward, it investigates its fundamental origin—without this explanation, how could one comprehend the origins of the rising of the kṣetra-oceans? Third, the primary tenets and purpose. As for the statement "possessing ten virtues," the previous chapter already cited four passages. Regarding the commentary's statement, "First, it clarifies the cause, fruit, and self-essence of the Flower Treasury," the second section on layout and adornment is also the characteristic of the fruit, so cause should be distinguished in contrast to fruit. Overall, it forms two sections: first, clarifying the causes of the kṣetra, and later revealing the characteristics of the fruit. Because the prose in the first section contains both cause and fruit, and the verses clarify both cause and fruit together, they are combined under cause and belong within self-essence. Regarding the commentary's statement, "This means pointing out that this kṣetra-ocean belongs to our fundamental teacher..." and so forth, the commentary's text has two parts: first, a general explanation of the sūtra text; second, separate explanations according to difficulties. Now for the first. Regarding the commentary's statement, "Not only Vipaśyin, Śākyamuni, and so forth": the eighteenth fascicle of the Abhidharmakośa-bhāṣya states that over the three incalculable eons, one makes offerings to seventy thousand \[buddhas\] in each, and further makes offerings sequentially to five, six, and seven thousand buddhas; upon completing the three incalculable eons, one encounters in reverse order Vipaśyin, Dīpaṃkara, Śikhin, and the initial Śākyamuni. In explanation: among these three verses, the first verse clarifies the number of buddhas to whom offerings were made. That is, in the first incalculable eon, offerings were made to 75,000 buddhas; in the second incalculable eon, offerings were made to 76,000 buddhas; in the third incalculable eon, offerings were made to 77,000 buddhas. The subsequent verse's meaning clarifies which buddhas were offered to. "In reverse order" means explaining backward from the third incalculable eon: upon completing the third incalculable eon, one encountered Vipaśyin Buddha; upon completing the second incalculable eon, one encountered Dīpaṃkara Buddha; upon completing the first incalculable eon, one encountered Śikhin Buddha; and upon first generating the mind \[for bodhi\], one encountered Śākyamuni Buddha, making the vow: "May I become a buddha just like the World-Honoured One today. When that World-Honoured One appeared in the world during the final eon, the Dharma remained for a thousand years; now may my Tathāgata be identical to him in every respect." Therefore, when the commentary now says "not only Vipaśyin," it adduces the buddha encountered upon completing the third asaṃkhyeya-kalpa. Saying "Śākyamuni" adduces the buddha of the initial generation of the mind. And saying "and so forth" contains three meanings: first, it includes Dīpaṃkara and Śikhin; second, it includes the number of buddhas offered to; third, it includes what is explained in other teachings. Even if one speaks of making offerings to thirty-six or thirty-eight Gaṅgā-sands of buddhas, none of these is sufficient to be considered many. > — English (machine translation) (machine translation) - [Previous: 26.52](https://indike.org/pramana/in.bauddha.taisho.1736.26.52) - [Next: 26.54](https://indike.org/pramana/in.bauddha.taisho.1736.26.54) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.1736.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.26.53) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.26.53](https://indike.org/pramana/in.bauddha.taisho.1736.26.53) · Pramāṇa