[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) › 37.3 # 新華嚴經論 37.3 新華嚴經論 37.3 - **Language:** Classical Chinese ### [37.3](https://indike.org/pramana/in.bauddha.taisho.1739.37.3) 第一正入當位法門中，從「爾時善財」已下至「我唯知此調和香法」，於此段中以立五門，餘下諸位亦倣此樣例然。一正念善知識教思惟昇進、二漸次遊行至長者所、三致敬禮足、四正申所求、五長者說其自行授與善財。隨文釋義者，從「爾時善財童子」已下有十大願門，明入迴向，以願和融一切真俗染淨智悲無礙之門。漸次遊行者，昇進也。至廣大國者，以願起智，興無盡行接引眾生也。乃至如十方世界微塵剎中，一一塵內有無盡佛法及身行接引眾生，一切十方國剎塵中悉皆如是，如帝網重重無盡。以願行廣大，國名廣大。於第四正申所求門中，長者答言我善別知一切諸香，有二義：一實知世間諸香、二以香表法。一實知諸香者，即經所說，所謂一切香總體，燒塗末是別陳。香王出處已下，是隨生業類。所生諸香且如已下，人間有五種香、羅剎中一種香、天中有四種香，總共有十種香，其功能如經自具。以將如上諸香表十迴向香，為明香性無依，能發眾善、滅一切惡。明大願無依能興無量善根故，起無量大智之雲，雨無量白淨法雨，行無量大慈悲行，化無量眾生令得滅苦發無上意。若無大願不成發起大菩提心，設修解脫悉皆二乘。人間有香名為象藏，此香因龍鬪所生，燒之一丸起大香雲彌覆王都，於七日中雨細香雨，若霑著身身則金色者，表如十住位中初發心時，以七覺之香起大願雲，廣興悲行普覆一切眾生，求一切智，以止觀龍與十二有支煩惱共鬪，徹空無際，生智慧火燃大智香，起慈悲雲雨白法雨，眾生霑者即初發心時便成正覺。若著衣服宮殿樓閣亦皆金色者，明因起大願迴向香，所有一切世間忍辱慈悲觀智總會法界自在白淨法故。若因風吹入宮殿中，眾生嗅者七日七夜離諸憂苦，不驚不怖不亂不恚，慈心相向志意清淨者，明轉轉而聞亦皆歡喜，發大願門起七覺意。我知是已而為說法者，明欲勸眾生發無上覺心者，要先勸發廣大願迴向，起堅誠誓願之心，先敷三十七品覺行華，方堪為說至真之道。如是勸修，萬無失一。摩羅耶山者，此山在南天竺境摩利伽耶國，此國依此山立名。此山多出白旃檀香，此山出旃檀香名牛頭，若以塗身，設入火坑，火不能燒。明治地住以起大願力及迴向力，以上上十善法身無性之理以成戒體，用塗其身，迴向入生死火坑，貪瞋愛火不能燒害。海中有香名為無能勝，若以塗鼓及諸螺貝，其聲發時一切敵軍皆自退散者，明修行住以法忍成就，迴入生死海中教化眾生。以忍辱心，聞一切善惡聲音鼓，惡邪怨敵自然退散。阿耨達池邊有沈水香名蓮花藏，其香一丸如麻子大，若以燒之，一丸香氣普熏閻浮提界，眾生聞者離一切罪，戒品清淨。明生貴住達三界業皆無障礙，常生佛家無垢清淨。此同第四地位得出三界業，以本四弘誓願之心迴入生死四流大池中，教化一切沈溺生死眾生，皆無染著，名蓮花藏。演微妙法香遍熏十方，聞者罪滅戒品清淨。雪山有香名阿盧那，是赤色香也。堪以染緋，若眾生嗅此香者，其心決定離諸染著者，此是具足方便住禪波羅蜜門，以大願迴向生死，令諸眾生離諸染，習禪波羅蜜得入離垢三昧。以雪山表是禪定體自白淨無垢體故。羅剎界中有香名海藏，其香但為輪王所用，若燒一丸而以熏之，王及四軍皆悉騰空者，明表以第六正心住，以三空智慧為羅剎迴入生死海，以般若輪王燒智慧海藏香，熏生死海王。四種魔皆昇法空已下，總表十迴向以十住、十行中願行，和融生死涅槃、真俗二智、悲智二門使令自在。十地依此而修，成就法界自性無作緣起道理，以燒香塗香合香以表之，令學者易解，皆倣此知之。若十住、十行、十地中若無迴向大智力，但得二乘之道，不可有成佛者故。有修行之士，大須善得其義，明觀教意總別同異成壞六相。從我唯知此調和香法者，明調和真俗二諦、智悲願行、生死涅槃、染淨自在之香，及以青蓮花名號表之。已下推德昇進。餘義如文自明。 > In the first section, which is properly entering the Dharma door of the current stage, from "At that time, Sudhana..." down to "I only know this method of blending incense," five gates are established within this passage, and the remaining stages below also follow this model. First, mindfully recollecting the kalyāṇamitra's teaching and contemplating advancement; second, journeying by degrees to the elder's dwelling; third, paying homage and bowing at his feet; fourth, properly stating what is sought; fifth, the elder speaking of his own practice and conferring it upon Sudhana. In explaining the meaning according to the text: from "At that time, the youth Sudhana..." downward, there are ten doors of great vows, which clarify the entry into dedication of merit, using vows to harmonize and blend all ultimate and conventional, defiled and pure, wisdom and compassion, in an unhindered gate. Journeying by degrees indicates advancement. Reaching the vast land means giving rise to wisdom by means of vows, initiating boundless practices to guide and receive sentient beings. This extends to how, within the dust-mote lands of the worlds of the ten directions, in every single dust-mote there are boundless Buddha Dharmas and bodily activities to guide and receive sentient beings; all the dust-motes of the realms of the ten directions are like this, multi-layered and boundless like Indra's net. Because vows and practices are vast, the land is named Vast. In the fourth gate, properly stating what is sought, the elder answers, "I skillfully distinguish and know all incenses," which has two meanings: first, truly knowing worldly incenses; second, using incense to symbolize the Dharma. Truly knowing incenses means what the sūtra states, namely the general essence of all incenses, with burnt, applied, and powdered incenses set out in detail. From the origins of the king of incenses downward, it follows the types of karmic generation. As for the incenses generated: below, there are five kinds of incense among humans, one kind among rākṣasas, and four kinds among devas, making ten kinds of incense in total; their functions are fully set forth in the sūtra itself. Using the above incenses to symbolize the incense of the ten dedications of merit clarifies that the nature of incense is unattached and can generate all goods and extinguish all evils. It clarifies that great vows are unattached and can initiate immeasurable roots of goodness, raising clouds of immeasurable great wisdom, raining down immeasurable rain of pure Dharma, practicing immeasurable conduct of great kindness and compassion, and transforming immeasurable sentient beings to cause them to eliminate suffering and generate the supreme resolve. If there are no great vows, the generation of the great bodhicitta is not accomplished; even if one cultivates liberation, all belongs to the two vehicles. Among humans there is an incense named Elephant Treasury; this incense is produced through the fighting of dragons. When a single pill of it is burned, it raises a great cloud of incense that covers the royal capital, and for seven days it rains down a fine rain of fragrance; if it touches a body, that body becomes golden in color. This symbolizes how, at the time of initial resolve in the stage of the ten abodes, using the fragrance of the seven limbs of awakening to raise the cloud of great vows, one broadly undertakes compassionate practices to universally cover all sentient beings, seeking all-knowledge. With the dragon of śamatha-vipaśyanā fighting against the afflictions of the twelve links of dependent origination, penetrating emptiness boundlessly, one generates the fire of wisdom and burns the incense of great wisdom, raising clouds of kindness and compassion and raining down the rain of pure Dharma; sentient beings who are touched by it attain right awakening at the very time of initial resolve. If it touches clothes, palaces, and multistoried pavilions, they also turn golden in color; this clarifies that by giving rise to the incense of the dedication of merit through great vows, all forbearance, kindness, compassion, and contemplative wisdom of the world are united in the dharmadhātu's sovereign, pure Dharma. If it is blown by the wind into the palaces, and sentient beings smell it, for seven days and seven nights they are freed from all sorrow and suffering, not startled, not frightened, not disordered, not angry, turning to one another with loving hearts and pure intentions; this clarifies that hearing it progressively, they all rejoice, giving rise to the gate of great vows and producing the intention of the seven limbs of awakening. "Having known this, I expound the Dharma for them" clarifies that if one wishes to encourage sentient beings to generate the supreme mind of awakening, one must first encourage them to make vast vows and dedication of merit, giving rise to a heart of firm and sincere commitment, first blossoming the flowers of the thirty-seven limbs of awakening practices; only then is one fit to speak to them of the truly ultimate Way. Encouraging cultivation like this, not one in ten thousand is lost. Mount Malaya is located in the realm of the country of Malakūṭa in South India; this country takes its name from this mountain. This mountain produces much white sandalwood; the sandalwood produced on this mountain is called ox-head. If one rubs it on one's body, even if one enters a pit of fire, the fire cannot burn one. This clarifies that in the abode of cultivating the ground, one gives rise to the power of great vows and the power of dedication of merit, taking the principle of the essencelessness of the dharmakāya of the uppermost ten good deeds to form the essence of the precepts, applying it to one's body; dedicating merit to enter the fire-pit of birth and death, the fire of greed, anger, and affection cannot burn or harm one. In the ocean there is an incense called Invincible; if it is smeared on drums, conches, and horns, when their sound sounds forth, all enemy armies naturally retreat and disperse. This clarifies that in the abode of practice, having perfected forbearance toward phenomena, one returns and enters the ocean of birth and death to teach and transform sentient beings. With a mind of forbearance, hearing the drum of all good and evil sounds, evil and heterodox enemies naturally retreat and disperse. Beside Lake Anavatapta there is an aloeswood incense called Lotus Treasury; a single pill of it is as large as a hemp seed. If it is burned, the fragrance of that single pill universally perfumes the realm of Jambudvīpa, and sentient beings who smell it are freed from all sins, their precepts pure. This clarifies that in the abode of noble birth, one penetrates the karma of the three realms without hindrance, constantly born into the house of the Buddha, stainless and pure. This is identical to the stage of the fourth ground where one transcends the karma of the three realms, and with the mind of one's original four universal vows, returns and enters the great lake of the four currents of birth and death to teach and transform all sentient beings drowning in birth and death, without any defilement; hence it is named Lotus Treasury. Expounding the fragrance of the subtle Dharma universally perfumes the ten directions; those who smell it have their sins eradicated and their precepts purified. On the Snowy Mountains there is an incense called Aruṇa, which is a red incense. It can be used to dye crimson; if sentient beings smell this incense, their minds are definitively freed from all defilements. This is the door of the dhyāna-pāramitā in the abode of endowed skillful means: by dedicating merit through great vows to birth and death, one causes all sentient beings to leave all defilements, practicing the dhyāna-pāramitā and attaining entry into the stainless samādhi. The Snowy Mountains symbolize that the essence of meditative concentration is intrinsically white, pure, and stainless. In the realm of rākṣasas there is an incense called Ocean Treasury, which is used only by wheel-turning kings; if a single pill is burned to perfume them, the king and his four armies all soar into the air. This clarifies and symbolizes that in the sixth abode of the upright mind, taking the wisdom of the three emptinesses, one enters the ocean of birth and death as a rākṣasa; taking the wheel-turning king of prajñā, one burns the wisdom Ocean Treasury incense, perfuming the king of the ocean of birth and death. The four kinds of māras all ascend into the emptiness of phenomena. From here downward, it generally symbolizes that the ten dedications of merit take the vows and practices of the ten abodes and ten practices, harmonizing birth and death with nirvāṇa, the two wisdoms of ultimate and conventional, and the two gates of compassion and wisdom, rendering them sovereign. The ten grounds cultivate according to this, accomplishing the principle of the unconditioned pratītyasamutpāda of the dharmadhātu's own nature; this is symbolized by burning incense, applying incense, and blending incense, so that learners may easily understand; all should follow this model to know it. If in the ten abodes, ten practices, and ten grounds there were not the power of the great wisdom of dedication of merit, one would only attain the path of the two vehicles, and there could be no becoming a Buddha. Therefore, cultivators must fully understand its meaning and clearly contemplate the six characteristics of the teaching's intention: general and particular, identical and different, integration and disintegration. From "I only know this method of blending incense," it clarifies the incense of sovereignty over the two truths of ultimate and conventional, wisdom and compassion, vows and practices, birth and death and nirvāṇa, and defilement and purity, and symbolizes this by the name Blue Lotus Flower. Below, praising virtue and advancing. The remaining meanings are clear in the text itself. > — English (machine translation) (machine translation) - [Previous: 37.2](https://indike.org/pramana/in.bauddha.taisho.1739.37.2) - [Next: 37.4](https://indike.org/pramana/in.bauddha.taisho.1739.37.4) - [Up: 37](https://indike.org/pramana/in.bauddha.taisho.1739.37) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.37.3) — English, machine translation ## Linked texts (2) - [一切經音義](https://indike.org/pramana/in.bauddha.taisho.2128.23.240) — 慧琳, Classical Chinese - [大方廣佛華嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*zh-siksananda.67.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.37.3](https://indike.org/pramana/in.bauddha.taisho.1739.37.3) · Pramāṇa