[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) › 90.23 # 大方廣佛華嚴經隨疏演義鈔 90.23 大方廣佛華嚴經隨疏演義鈔 90.23 - **Language:** Classical Chinese ### [90.23](https://indike.org/pramana/in.bauddha.taisho.1736.90.23) 疏「以理推」下，第七結成正義。十方諸佛皆我本師海印頓現。且《法華》分身有多淨土，如來何不指己淨土，而令別往彌陀、妙喜？思之故知賢首、彌陀等佛皆本師矣。復何怪哉？言賢首者，即〈壽量品〉中過百萬阿僧祇剎，最後勝蓮華世界之如來也。經中偈云「或見蓮華勝妙剎，賢首如來住其中。」若此不是歎本師者，說他如來在他國土，為何用也？且如總持教中，亦說三十七尊，皆是遮那一佛所現。謂毘盧遮那如來，內心證自受用，成於五智，從四智流四方如來，謂大圓鏡智流出東方阿閦如來、平等性智流出南方寶生如來、妙觀察智流出西方無量壽如來、成所作智流出北方不空成就如來，法界清淨智即自當毘盧遮那如來。言三十七者，五方如來各有四大菩薩在於左右，復成二十。謂中方毘盧遮那如來四大菩薩者，一金剛波羅蜜菩薩、二寶波羅蜜菩薩、三法波羅蜜菩薩、四羯磨波羅蜜菩薩。東方阿閦如來四菩薩者，一金剛薩埵菩薩、二金剛王菩薩、三金剛愛菩薩、四金剛善哉菩薩。南方寶生如來四菩薩者，一金剛寶、二金剛威光、三金剛幢、四金剛笑。西方無量壽如來，亦名觀自在王如來，四菩薩者，一金剛法、二金剛利、三金剛因、四金剛語。北方不空成就如來四菩薩者，一金剛業、二金剛法、三金剛藥叉、四金剛拳。已上總有二十五也。及四攝、八供養，故三十七。言四攝者，即鉤、索、鎖、鈴。八供養者，即香、華、燈、塗、戲、鬘、歌、舞。皆上有金剛、下有菩薩。然此三十七尊各有種子，皆是本師智用流出，與今經中海印頓現大意同也。問：若依此義，豈不違於平等意趣？平等意趣云「言即我者，依於平等意趣而說，非即我身。」如何皆說為本師耶？答：平等之言乃是一義。唯識尚說「一切眾生中，有屬多佛，多佛共化以為一佛。若屬一佛，一佛能示現以為多身。十方如來一一皆爾。」今正一佛能為多身，依此而讚，方讚本師。 > In the commentary, from 'Deducing it by reason' onward, the seventh part concludes and establishes the correct meaning: the Buddhas of the ten directions are all suddenly manifested by our Fundamental Teacher through the oceanic reflection \[samādhi\]. Moreover, the divided bodies in the \*Lotus Sūtra\* possess many pure lands; why did the Tathāgata not point to his own pure lands, but rather directed people to go separately to Amitābha or Abhirati? Reflecting on this, one knows that Buddhas such as Bhadraśrī and Amitābha are all the Fundamental Teacher. What is there to wonder at? As for 'Bhadraśrī', this refers to the Tathāgata of the Utpalagandharuci world, passing beyond a hundred myriads of asaṃkhyeya realms in the 'Lifespan' chapter. The verse in the sūtra says: 'Or they see the exquisite lotus realm, / Wherein abides Bhadraśrī Tathāgata.' If this were not praising the Fundamental Teacher, what purpose would there be in speaking of another Tathāgata in another realm? Furthermore, as in the Dhāraṇī Teaching, it also speaks of thirty-seven deities, all of which are manifested by the single Buddha Vairocana. That is to say, Vairocana Tathāgata internally realizes his self-enjoyment body, accomplishing the five cognitions, and from four cognitions issue the Tathāgatas of the four directions: from the great perfect mirror cognition issues Akṣobhya Tathāgata of the east; from the cognition of equality issues Ratnasaṃbhava Tathāgata of the south; from the sublime observing cognition issues Amitāyus Tathāgata of the west; from the cognition of accomplishing actions issues Amoghasiddhi Tathāgata of the north; and the pure dharmadhātu cognition is itself Vairocana Tathāgata. Regarding the thirty-seven: each of the Tathāgatas of the five directions has four great bodhisattvas to their left and right, which adds another twenty. The four great bodhisattvas of Vairocana Tathāgata of the center are: first, Vajrapāramitā Bodhisattva; second, Ratnapāramitā Bodhisattva; third, Dharmapāramitā Bodhisattva; fourth, Karmapāramitā Bodhisattva. The four bodhisattvas of Akṣobhya Tathāgata of the east are: Vajrasattva Bodhisattva, Vajrarāja Bodhisattva, Vajrarāga Bodhisattva, and Vajrasādhu Bodhisattva. The four bodhisattvas of Ratnasaṃbhava Tathāgata of the south are: Vajraratna, Vajratejas, Vajraketu, and Vajrahāsa. The four bodhisattvas of Amitāyus Tathāgata—also named Avalokiteśvararāja Tathāgata—of the west are: Vajradharma, Vajratīkṣṇa, Vajrahetu, and Vajrabhāṣa. The four bodhisattvas of Amoghasiddhi Tathāgata of the north are: Vajrakarma, Vajrarakṣa, Vajrayakṣa, and Vajrasaṃdhi. The above makes twenty-five in total. Together with the four means of attraction and eight offerings, there are thirty-seven. The four means of attraction are hook, lasso, chain, and bell. The eight offerings are incense, flower, lamp, unguent, play, garland, song, and dance. All have 'Vajra-' above and '-bodhisattva' below. These thirty-seven deities each have their seed syllables, all flowing forth from the Fundamental Teacher's cognitive functioning, which shares the same overarching import as the instantaneous manifestation through the oceanic reflection in the present sūtra. Question: If based on this meaning, does it not contradict the intention of equality? The intention of equality states: 'Saying "he is identical to me" is spoken relying on the intention of equality, not that he is identical to my physical body.' How can all be said to be the Fundamental Teacher? Answer: The statement about equality is merely one meaning. Consciousness-Only even explains: 'Among all sentient beings, some belong to multiple Buddhas, and multiple Buddhas jointly transform them as a single Buddha. If they belong to a single Buddha, the single Buddha can manifest as multiple bodies. Each and every Tathāgata of the ten directions is like this.' Here, it is precisely a single Buddha capable of acting as multiple bodies; only by praising in accordance with this does one truly praise the Fundamental Teacher. > — English (machine translation) (machine translation) - [Previous: 90.22](https://indike.org/pramana/in.bauddha.taisho.1736.90.22) - [Next: 90.24](https://indike.org/pramana/in.bauddha.taisho.1736.90.24) - [Up: 90](https://indike.org/pramana/in.bauddha.taisho.1736.90) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.90.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.90.23](https://indike.org/pramana/in.bauddha.taisho.1736.90.23) · Pramāṇa