[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) › [新華嚴經論](https://indike.org/pramana/in.bauddha.taisho.1739) › 1.2 # 新華嚴經論 1.2 新華嚴經論 1.2 - **Language:** Classical Chinese ### [1.2](https://indike.org/pramana/in.bauddha.taisho.1739.1.2) 夫以有情之本，依智海以為源；含識之流，總法身而為體。只為情生智隔、想變體殊，達本情亡，知心體合。今此大方廣佛華嚴經者，明眾生之本際、示諸佛之果源，其為本也；不可以功成，其為源也；不可以行得，功亡本就，行盡源成。源本無功，能隨緣自在者，即此毘盧遮那也。以本性為光，智隨根應，大悲濟物，以此為名。依本如是設其教澤，滂流法界以潤含生，於是寄位四天、示形八相，菩提場內示蘭若以始成、普光法堂處報身之大宅，普賢長子舉果德於藏身、文殊小男創啟蒙於金色，以海印之三昧周法界而降靈、用普眼之法門示塵中之剎海，依正二報身土交參、因果兩門體用相徹，以釋天之寶網影十剎以重重、取離垢之摩尼明十身而隱隱，無邊剎境自他不隔於毫端、十世古今始終不移於當念。其為廣也，以虛空而為量；其為小也，處極微而無跡。十方無卷，匪虧於小相之中；纖塵不舒，含十方而非礙。恒居智海，分果德於五位之門；常住法堂，示進修於九天之上。此方如是，十剎同然。聖眾如雲，海會相入。智凡不礙，狀多鏡以納眾形；彼此無妨，若千燈而共一室。此經總有四十品之勝典，玄開果德之法門；百萬億之妙言，咸舉佛華之行海。十身十會，闡十十之法門；十處十方，啟十通而疎十辯。〈出現品〉內，示因果以結始終；給孤獨園，利人天而明法界。目連鶖子，隔視聽於對顏；六千比丘，啟十明於路上。覺城東際五眾咸臻，古佛廟前同登十智，善財發明導首，用彰來眾齊然。又成五位法門具德，行其軌範，令使啟蒙易達解行無疑，遂信首文殊之前、正證妙峯之頂。經過五眾，成一百一十之法門；至慈氏之園，結會一生之佛果。返示文殊之初友，明以果同因；後入普賢之身，彰體用圓極。此經名大方廣佛華嚴經者，大以無方為義，方以理智為功，廣即毫剎相含，佛乃體用無作，華喻行門可樂、能敷理事之功，嚴即依正莊嚴，經即貫穿縫綴。〈世主妙嚴品〉者，菩薩示生皆為世主，同臻海會故號妙嚴。品者，類會同流、法門均隔為品。此經總有四十品之勝典，此品建初，故稱第一。是故言大方廣佛華嚴經世主妙嚴品第一。 > Now, the origin of sentient beings relies on the ocean of wisdom as its source; the stream of conscious beings integrates the dharmakāya as its essence. It is solely because sentiments arise that wisdom is blocked, and because conceptions transform that the essence appears distinct; when one penetrates the origin, sentiments perish, and knowing the mind, essence is unified. Now, this Mahāvaipulya Buddhāvataṃsaka Sūtra illumines the fundamental limit of sentient beings and demonstrates the fruition-source of all buddhas. As for its being the origin, it cannot be accomplished through effort; as for its being the source, it cannot be attained through practice. When effort is extinguished, the origin is attained; when practice is exhausted, the source is completed. The source-origin is without effort, yet able to accord with conditions with sovereignty: this is precisely Vairocana. With fundamental nature as light, wisdom responds according to capacities; using great compassion to deliver beings, he is named from this. Relying on the origin, he thus establishes his beneficial teachings, profusely flowing through the dharmadhātu to moisten conscious beings. Thereupon, temporarily lodging his stages in the four heavens and manifesting his forms in the eight phases, he manifests the araṇya within the bodhimaṇḍa as his initial enlightenment, and abides in the Universal Light Hall of the Dharma as the great mansion of the saṃbhogakāya. Samantabhadra, the eldest son, raises the fruition-virtues in the hidden body; Mañjuśrī, the youngest son, first initiates the unenlightened in the golden color. Using the ocean-seal samādhi, he descends in spirit pervading the dharmadhātu; employing the Dharma gate of universal vision, he displays oceans of lands within dust motes. The two fruitions—circumstantial and primary—body and land interpenetrate; the two gates of cause and effect, essence and function, thoroughly penetrate each other. With the jeweled net of the king of gods, he reflects the ten lands layer upon layer; taking the defilement-free maṇi jewel, he clarifies the ten bodies in subtle concealment. Boundless realms of lands, self and other, are not separated by the tip of a fine hair; the past and present of the ten time periods, beginning and end, do not shift from the present thought. As for its vastness, it takes empty space as its measure; as for its minuteness, it resides in an infinitesimal dust mote without a trace. The ten directions are never rolled up, yet do not diminish within small marks; a fine dust mote is never expanded, yet contains the ten directions without obstruction. Constantly abiding in the ocean of wisdom, he distributes fruition-virtues into the gates of the five stages; perpetually dwelling in the Dharma hall, he demonstrates progressive cultivation above the nine heavens. Just as it is in this world, so it is in the ten lands. The noble assemblies are like clouds, the ocean-like gatherings interpenetrating. Wisdom and worldliness do not obstruct each other, like multiple mirrors receiving a multitude of forms; self and other do not hinder each other, like a thousand lamps sharing a single room. This sūtra contains forty chapters of magnificent scripture in total, profoundly opening the Dharma gates of fruition-virtues; its hundreds of myriad kotis of wondrous words all raise the ocean of practices of the Buddha's flowers. Ten bodies and ten assemblies expound tenfold tenfold Dharma gates; ten places and ten directions initiate ten supernormal knowledges and express ten eloquence-powers. Within the "Chapter on the Manifestation \[of the Tathāgata\]," it demonstrates cause and effect to conclude beginning and end; at Anāthapiṇḍada's Park, it benefits humans and devas while clarifying the dharmadhātu. Maudgalyāyana and Śāriputra were blocked in seeing and hearing face to face; six thousand monks initiated the ten illuminations along the road. To the east of the City of Enlightenment the five assemblies all arrived, and before the ancient Buddha shrine they together mounted the ten wisdoms. Sudhana initiated and was the foremost guide, thereby manifesting that the coming assemblies were all alike. Furthermore, accomplishing the Dharma gates of the five stages endowed with virtues, he practiced their models and norms, enabling the unenlightened to easily comprehend understanding and practice without doubt; thereupon, faith was foremost before Mañjuśrī, and true realization occurred at the summit of Mount Sugopita. Passing through fifty-three \[kalyāṇamitras\], he accomplished one hundred and ten Dharma gates; reaching the garden of Maitreya, he brought together the Buddha fruit of a single lifetime. Returning, he was shown Mañjuśrī as his initial friend, clarifying that fruition is identical with cause; subsequently, he entered the body of Samantabhadra, manifesting that essence and function are consummate and ultimate. This sūtra is named the Mahāvaipulya Buddhāvataṃsaka Sūtra: "Mahā" (great) has the meaning of having no direction or boundary; "vaipulya" (square/correct) takes principle and wisdom as its efficacy; "broad" means fine hairs and lands mutually containing one another; "Buddha" is the uncreated nature of essence and function; "flower" is an analogy for the delightful gates of practice, capable of unfurling the efficacy of principle and phenomena; "adornment" is the adornment of circumstantial and primary fruitions; "sūtra" is that which threads and stitches together. Regarding the "Chapter on the Wondrous Adornments of the Rulers of the World," bodhisattvas manifesting birth are all rulers of the world; together they arrive at the ocean-like gathering, hence it is called "wondrous adornments." A "chapter" means that which groups categories into the same stream, sectioning the Dharma gates equally into chapters. This sūtra contains forty chapters of magnificent scripture in total; this chapter stands at the beginning, hence it is called the first. Therefore it is called Chapter One of the Mahāvaipulya Buddhāvataṃsaka Sūtra: Wondrous Adornments of the Rulers of the World. > — English (machine translation) (machine translation) - [Previous: 1.1](https://indike.org/pramana/in.bauddha.taisho.1739.1.1) - [Next: 1.3](https://indike.org/pramana/in.bauddha.taisho.1739.1.3) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1739.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.1.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.1.2](https://indike.org/pramana/in.bauddha.taisho.1739.1.2) · Pramāṇa