[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) › 83.17 # 大方廣佛華嚴經隨疏演義鈔 83.17 大方廣佛華嚴經隨疏演義鈔 83.17 - **Language:** Classical Chinese ### [83.17](https://indike.org/pramana/in.bauddha.taisho.1736.83.17) 疏「又此十見各有十義」下，第六結成包含，即海東意。海東順於晉經，名有數異，故今取義亦有小殊。今直就此經相應引證。一正覺佛無著見者，有十無著，即此品云「所謂於一切世間無著、於一切眾生無著、於一切法無著、於一切所作無著、於一切善根無著、於一切生處無著、於一切願無著、於一切行無著、於一切菩薩無著、於一切佛無著。」此十雖因徹於果位，一切無著。而〈不思議品〉十種離果清淨，亦果無著。第二願佛出生見，亦有十種出生。〈不思議品〉云「諸佛世尊有十種念念出生智。何等為十？所謂一切諸佛於一念中，悉能示現無量世界從天來下、二菩薩受生、三出家學道、四菩提樹下成等正覺、五轉妙法輪、六教化眾生供養諸佛、七不可言說種種佛身、八種種莊嚴無數莊嚴如來自在一切智藏、九無量無數清淨眾生、十三世諸佛種種根性種種精進種種行解，於三世中成等正覺。」釋曰：其一二等數經文所無，句句皆如初句，有「一切諸佛至世界」之言，即是從後得智願生八相等。三業報佛深信見，若約莊嚴，應如〈不思議品〉十種最勝無上莊嚴。今取因行，則〈不思議品〉果中所無。即如〈十藏品〉云「信一切法無相、信一切法無願、信一切法無作、信一切法無分別、信一切法無所依、信一切法不可量、信一切法無有上、信一切法難超越、信一切法無生。」釋曰：以此為因成果也。亦可如〈十地〉中十種信。四住持佛隨順見者，若約隨順眾生住持佛法，即十種為眾生作佛事。〈不思議品〉云「諸佛世尊有十種為眾生作佛事。何等為十？一者所謂一切諸佛示現色身為眾生作佛事、二出妙音聲、三有所受、四無所受、五以地水火風、六神力自在示現一切所緣境界、七種種名號、八以佛剎境界、九嚴淨佛剎、十寂寞無言。」釋曰：句上皆有「一切諸佛」，句下皆有「作佛事」言，一如初句。寂寞無言，即自身舍利住持自在。若約圓音住持，即如下文「如來應正等覺轉法輪時，以一事故於眾生心中種白淨法無空過者，即隨順義。何等為十？所謂過去願力故、大悲所持故、不捨眾生故、智慧自在故、隨其所樂為說法故、必應其時未曾失故、隨其所宜無妄說故、其身最勝無與等故、言辭自在無能治故、智慧自在隨所發言悉開悟故。是為十。」五涅槃佛深入見者，即〈出現品〉云「欲知如來大涅槃者，當應了知根本自性。」釋曰：了知即是深入義也。經云「如真如涅槃，如來涅槃亦如是。二實際、三法界、四虛空、五法性、六離欲際、七無相際、八我性際、九一切法性際、十真如際。」釋曰：具足皆如初句。如是了知名為深入。六法界佛普至見者，若直約法界說，如至一切處迴向云「譬如實際，無處不至，至一切物、至一切世間、至一切眾生、至一切國土、至一切法、至一切虛空、至一切三世、至一切有為無為、至一切語言音聲。」然今但有九，有為無為應分為二。若就佛上明遍至者，即〈不思議法品〉云「佛子！諸佛世尊有十種法普遍法界。何等為十？所謂一切諸佛有無邊際身色相清淨普入諸趣而無染著、二無障礙眼於一切法悉能明見、三無礙耳悉能解了一切音聲、四鼻能到諸佛自在彼岸、五有廣長舌出妙音聲周遍法界、六身應眾生心咸令得見、七意住於無礙平等法身、八無礙解脫示現無盡大神通力、九清淨世界隨眾生樂現眾佛土種種莊嚴而於其中不生染著、十菩薩行願得圓滿智遊戲自在悉能通達一切佛法。」釋曰：十句之中皆如初句，有「一切諸佛有無邊際」言。舌中有廣長，故關無邊際語。七心佛安住見者，〈不思議品〉云「諸佛世尊有十種無量住。所謂常住大悲、住種種身作諸佛事、住平等意轉淨法輪、住四辯才說無量法、住不思議一切佛法、住清淨音遍無量土、住不可說甚深法界現一切最勝神通、住能開示無有障礙究竟之法。」釋曰：此是佛心之所住也。經唯九句，應開淨音遍無量土為二。八三昧佛無量無依見者，〈不思議品〉云「諸佛世尊有十種無量不可思議佛三昧。何等為十？所謂一切諸佛恒在正定於一念中遍一切處普為眾生廣說妙法、二普為眾生說無我際、三普入三世、四普入十方廣大佛剎、五普現無量種種佛身、六隨諸眾生種種心解現身語意、七說一切法離欲真際、八演說一切緣起自性、九示現無量世出世間廣大莊嚴令諸眾生常得見佛、十令諸眾生悉得通達一切佛法無量解脫究竟到於無上彼岸。」釋曰：具足皆如初句，有「一切諸佛恒在正定於一念中遍一切處」之言。雖有此無量，而心無所依。九本性佛明了見，明了即是智身，故四十七云「諸佛世尊有十種知一切法盡無有餘。何等為十？所謂一知過去一切法盡無有餘、二知未來一切法、三知現在一切法、四知一切語言法、五知一切眾生心、六知一切菩薩善根上中下種種分位、七知一切佛圓滿智及諸善根不增不減、八知一切法皆從緣起、九知一切世界種、十知一切法界中如因陀羅網諸差別事。」釋曰：十句皆有「盡無有餘」之言。十隨樂佛普受見者，普能受領隨樂現故。即四十六「諸佛世尊於一切世界一切時有十種佛事。何等為十？一者若有眾生專心憶念則現其前、二者若有眾生心不調順則為說法、三者若有眾生能生淨信必令獲得無量善根、四者若有眾生能入法位悉能現證無不了知、五者教化眾生無有疲厭、六者遊諸佛剎往來無礙、七者大悲不捨一切眾生、八者現變化身恒不斷絕、九者神通自在未曾休息、十者安住法界能遍觀察。是為十。」釋曰：斯則普隨眾生之所受也。 > Regarding the commentary’s \[passage beginning with\] “Moreover, these ten views each have ten meanings”: this is the sixth \[section\], concluding into inclusiveness, which represents the thought of Haedong \[Wonhyo\]. Haedong followed the Jin translation of the sūtra, in which there are differences in terminology and numbering; thus there are also slight differences in the meanings adopted here. Here, I cite proof directly in accordance with this sūtra. > > First, regarding the non-attached view of the Buddha of True Awakening, there are ten kinds of non-attachment. That is, as this chapter states: > “Namely, non-attachment to all worlds, non-attachment to all sentient beings, non-attachment to all dharmas, non-attachment to all actions, non-attachment to all roots of goodness, non-attachment to all places of rebirth, non-attachment to all vows, non-attachment to all practices, non-attachment to all bodhisattvas, and non-attachment to all Buddhas.” > Although these ten are causes that penetrate to the fruit stage where all is non-attachment, the ten purities free from results in the “Inconceivable Chapter” are also the non-attachment of the fruit. > > Second, regarding the manifest-birth view of the Vow Buddha, there are also ten kinds of manifest-birth. The “Inconceivable Chapter” states: > “The Buddhas, the World-Honoured Ones, have ten kinds of cognition that manifest-birth from thought-moment to thought-moment. What are the ten? Namely: in a single thought-moment, all Buddhas can completely display descending from the heavens into immeasurable worlds; second, bodhisattvas taking rebirth; third, leaving home to train in the Path; fourth, achieving equal and right awakening under the bodhi tree; fifth, turning the wondrous wheel of Dharma; sixth, teaching and transforming sentient beings and making offerings to all Buddhas; seventh, inexpressible various buddha-bodies; eighth, the various adornments and numberless adornments of the Tathāgata’s sovereign treasury of all-knowledge; ninth, immeasurable and numberless purified sentient beings; tenth, the various dispositions, various vigorous efforts, and various practices and understandings of the Buddhas of the three times, achieving equal and right awakening in the three times.” > Explanation: The numbers such as “first” and “second” are absent in the sūtra text. Every clause, just like the initial clause, contains the words “all Buddhas … into … worlds”; this refers to vows arising from post-attainment cognition to manifest birth in the eight phases, and so forth. > > Third, regarding the deep-faith view of the Retribution-Karma Buddha, if explained in terms of adornments, it should be like the ten most supreme and unsurpassed adornments in the “Inconceivable Chapter.” Here, adopting causal practices, they are not found within the fruit \[stage\] of the “Inconceivable Chapter.” It is just as the “Chapter on the Ten Treasuries” states: > “Having faith that all dharmas are devoid of characteristics; having faith that all dharmas are devoid of vows; having faith that all dharmas are devoid of activity; having faith that all dharmas are free from conceptual discrimination; having faith that all dharmas are without basis; having faith that all dharmas are immeasurable; having faith that all dharmas have nothing superior; having faith that all dharmas are difficult to surpass; having faith that all dharmas are unborn.” > Explanation: By taking these as causes, the fruit is achieved. It may also be like the ten kinds of faith in the “Ten Grounds.” > > Fourth, regarding the compliant view of the Sustaining Buddha, if explained in terms of complying with sentient beings to sustain the Buddha-Dharma, it refers to the ten kinds of performing buddha-deeds for sentient beings. The “Inconceivable Chapter” states: > “The Buddhas, the World-Honoured Ones, have ten ways of performing buddha-deeds for sentient beings. What are the ten? The first is that all Buddhas manifest physical bodies to perform buddha-deeds for sentient beings; second, producing wondrous voices; third, possessing something to be received; fourth, possessing nothing to be received; fifth, using earth, water, fire, and wind; sixth, through sovereign supernormal powers, manifesting all objective spheres of cognition; seventh, through various names and epithets; eighth, using the spheres of buddha-lands; ninth, adorning and purifying buddha-lands; tenth, being silent and wordless.” > Explanation: Above each clause there are the words “all Buddhas,” and below each clause there are the words “perform buddha-deeds,” exactly as in the first clause. “Being silent and wordless” refers to sovereignly sustaining \[the Dharma\] through the relics of their own bodies. If explained in terms of sustaining through the round voice, it is as stated later in the text: > “When the Tathāgata, the Arhat, the Fully and Perfectly Awakened One turns the wheel of Dharma, by means of a single matter he plants pure white dharmas in the minds of sentient beings without any of them passing in vain; this is the meaning of compliance. What are the ten? Namely, on account of the power of past vows; on account of being sustained by great compassion; on account of not abandoning sentient beings; on account of sovereignty in wisdom; on account of expounding the Dharma according to what they delight in; on account of unfailingly matching their timing without ever missing it; on account of speaking without falsehood according to what is appropriate for them; on account of his body being most supreme and without equal; on account of his words being sovereign and impossible to overpower; on account of his wisdom being sovereign so that whatever words he utters, all are awakened. These are the ten.” > > Fifth, regarding the profound-entry view of the Nirvāṇa Buddha, the “Manifestation Chapter” states: > “Those who wish to know the great nirvāṇa of the Tathāgata should thoroughly understand its fundamental self-nature.” > Explanation: Thorough understanding is the meaning of profound entry. The sūtra states: > “Just as tathatā is nirvāṇa, the Tathāgata’s nirvāṇa is also like this; second, bhūtakoṭi; third, dharmadhātu; fourth, space; fifth, dharmatā; sixth, the limit of detachment from desire; seventh, the limit of signlessness; eighth, the limit of self-nature; ninth, the limit of all dharmatās; tenth, the limit of tathatā.” > Explanation: In full, they are all like the first clause. To thoroughly understand in this manner is called profound entry. > > Sixth, regarding the omnipresent-reaching view of the Dharmadhātu Buddha, if explained directly in terms of the dharmadhātu, as the Dedication \[Chapter on\] Reaching All Places states: > “Just as bhūtakoṭi reaches everywhere, it reaches all things, reaches all worlds, reaches all sentient beings, reaches all lands, reaches all dharmas, reaches all space, reaches all three times, reaches all conditioned and unconditioned dharmas, reaches all languages, sounds, and voices.” > However, here there are only nine; conditioned and unconditioned should be divided into two. If explaining omnipresent reaching with respect to the Buddha, the “Inconceivable Dharma Chapter” states: > “Sons of the Buddha! The Buddhas, the World-Honoured Ones, have ten dharmas that pervade the dharmadhātu. What are the ten? Namely, all Buddhas have boundless bodies whose visible forms and characteristics are pure, completely entering all destinies without defiled attachment; second, unobstructed eyes that can clearly see all dharmas; third, unobstructed ears that can completely understand all sounds; fourth, noses that can reach the other shore of the Buddhas’ sovereignty; fifth, broad and long tongues that produce wondrous voices pervading the dharmadhātu; sixth, bodies responding to the minds of sentient beings, causing all to behold them; seventh, minds abiding in the unobstructed, equal dharmakāya; eighth, unobstructed liberation displaying inexhaustible great supernormal powers; ninth, purified worlds that, according to the pleasures of sentient beings, manifest the various adornments of many buddha-lands without generating defiled attachment therein; tenth, the consummate cognition of bodhisattva practices and vows, playfully sporting in sovereign ease, completely penetrating all Buddha-Dharmas.” > Explanation: Among the ten clauses, all are like the first clause in having the words “all Buddhas have boundless…” In the case of the tongue, it has “broad and long,” which thus pertains to the phrase “boundless.” > > Seventh, regarding the peaceful-dwelling view of the Mind Buddha, the “Inconceivable Chapter” states: > “The Buddhas, the World-Honoured Ones, have ten immeasurable dwellings. Namely, constantly dwelling in great compassion; dwelling in various bodies to perform buddha-deeds; dwelling in an equal mind to turn the pure wheel of Dharma; dwelling in the four eloquence-talents to expound immeasurable dharmas; dwelling in all inconceivable Buddha-Dharmas; dwelling in pure voices pervading immeasurable lands; dwelling in the inexpressible, profound dharmadhātu to manifest all most supreme supernormal powers; dwelling in the ultimate dharmas that can disclose without obstruction.” > Explanation: These are that in which the Buddha’s mind dwells. In the sūtra there are only nine clauses; “pure voices pervading immeasurable lands” should be split into two. > > Eighth, regarding the immeasurable and unreliant view of the Samādhi Buddha, the “Inconceivable Chapter” states: > “The Buddhas, the World-Honoured Ones, have ten immeasurable, inconceivable buddha-samādhis. What are the ten? Namely, all Buddhas constantly remain in right absorption, and in a single thought-moment they pervade all places to extensively expound the wondrous Dharma universally for sentient beings; second, universally expounding the limit of non-self for sentient beings; third, universally entering the three times; fourth, universally entering the vast buddha-lands of the ten directions; fifth, universally manifesting immeasurable various buddha-bodies; sixth, manifesting body, speech, and mind in accordance with the various mental dispositions of sentient beings; seventh, expounding the true limit of detachment from desire of all dharmas; eighth, elucidating the self-nature of all dependent origination; ninth, displaying immeasurable vast worldly and supramundane adornments, causing sentient beings to constantly behold the Buddha; tenth, causing all sentient beings to completely penetrate all Buddha-Dharmas and immeasurable liberations, ultimately arriving at the unsurpassed other shore.” > Explanation: In full, all are like the first clause in having the words “all Buddhas constantly remain in right absorption, and in a single thought-moment they pervade all places…” Although there is this immeasurability, their minds have nothing upon which they rely. > > Ninth, regarding the clear-and-comprehending view of the Fundamental-Nature Buddha: “clear and comprehending” is none other than the cognitive body. Hence \[fascicle\] forty-seven states: > “The Buddhas, the World-Honoured Ones, have ten kinds of knowing all dharmas completely and without remainder. What are the ten? Namely, first, knowing all dharmas of the past completely and without remainder; second, knowing all dharmas of the future; third, knowing all dharmas of the present; fourth, knowing all linguistic dharmas; fifth, knowing the minds of all sentient beings; sixth, knowing the various higher, middling, and lower positions of the roots of goodness of all bodhisattvas; seventh, knowing that the consummate cognition and various roots of goodness of all Buddhas neither increase nor decrease; eighth, knowing that all dharmas arise from conditions; ninth, knowing all kinds of world systems; tenth, knowing various differentiated matters within all dharmadhātus like Indra’s net.” > Explanation: The ten clauses all contain the words “completely and without remainder.” > > Tenth, regarding the universally-receiving view of the Buddha of Following Pleasures: they are able universally to receive and accept because they manifest in accordance with what is delighted in. That is, \[fascicle\] forty-six states: > “The Buddhas, the World-Honoured Ones, have ten kinds of buddha-deeds in all worlds at all times. What are the ten? The first is that if there are sentient beings who single-mindedly recollect \[the Buddha\], he manifests before them; second, if there are sentient beings whose minds are not tame and compliant, he expounds the Dharma for them; third, if there are sentient beings who can give rise to pure faith, he unfailingly causes them to obtain immeasurable roots of goodness; fourth, if there are sentient beings who can enter the position of the Dharma, he is able to directly realize it for all of them, fully knowing it; fifth, teaching and transforming sentient beings without weariness; sixth, roaming through buddha-lands, coming and going without obstruction; seventh, great compassion not abandoning all sentient beings; eighth, manifesting transformed bodies constantly without interruption; ninth, supernormal powers with sovereign ease never resting; tenth, abiding in the dharmadhātu and able to observe everywhere. These are the ten.” > Explanation: This is universally following what sentient beings receive. > — English (machine translation) (machine translation) - [Previous: 83.16](https://indike.org/pramana/in.bauddha.taisho.1736.83.16) - [Next: 83.18](https://indike.org/pramana/in.bauddha.taisho.1736.83.18) - [Up: 83](https://indike.org/pramana/in.bauddha.taisho.1736.83) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.83.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.83.17](https://indike.org/pramana/in.bauddha.taisho.1736.83.17) · Pramāṇa