[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) › 7.44 # 新華嚴經論 7.44 新華嚴經論 7.44 - **Language:** Classical Chinese ### [7.44](https://indike.org/pramana/in.bauddha.taisho.1739.7.44) 第十明令凡實證者，從第八會在祇園之中，如來入師子頻申三昧門，還舉法界果德現諸世間，令生信樂聞佛實相。五百聲聞、目蓮、鶖子，示同不聞，寄同二乘有信不信。如初會中五十眾，及覺首等十首菩薩、功德林等十林菩薩、金剛幢等十幢菩薩、金剛藏等三十七箇藏菩薩，如是各各有十佛剎微塵數菩薩共集，隨位增倍寄成諸位，令諸人天凡夫得此法門。如此會中六千比丘，明是凡夫，於文殊師利所頓明十耳十眼。此眾雖居在路發心，境界不離佛會。路上發心為表進修，非是即離其佛會。乃至第九會，覺城東，一萬諸龍、五百優婆塞、五百優婆夷、五百童子、五百童女，普明是凡夫同證佛位，是故今言令凡實證。第九會覺城東過去佛大塔廟處，文殊師利說普照法界修多羅門，無量諸龍得生人趣，一萬諸龍發菩提心。覺城五眾俱登佛果，但舉善財一人為首，及其五百之數法皆同然。五百者，表五位。六千者，表六位，信亦在中。一萬龍者，表其萬行之門故，無有一事浪施設故，皆表法門。過去諸佛大塔廟處為其會者，明古佛今佛道跡不殊，還同如來會內一種。善財南詢諸友，還明進修，又明菩薩攝化眾生之行相。第十會者，一切國剎及塵中虛空法界一切會，此十遍一切剎塵中虛空法界有情身塵毛孔之內，如是重重重重海會無盡故。如是法界佛果法門，諸有信解及初發心證入之者，猶如師子王之子初生之時，雖即未能如其師子王力勢自在，然師子相全體無異，一切諸獸皆當畏。如於此《華嚴經》佛果法門信解及初發證入者，亦復如是，能信自己身心性相全體同諸佛果自體恒真本大智故。及證入者，同諸如來佛果之門，本無修造，自體全佛。以此真門備進修差別萬行，恒無始終，一真果德。雖未能堪力用如佛，是則名為種佛。種子在於身田，以信為始。以定慧力證入之者，初發心時十住之首以入佛智慧，是則名為生在佛家為佛真子，以與佛智同故，具足如來諸善根故，便即超彼三乘，得神通菩薩九地等見。一切三乘人天外道智所不及，是故應當根堪之士一心奉行。 > Tenth, to explain causing ordinary beings to attain actual realization: from the eighth assembly in the Jetavana, the Tathāgata enters the lion-stretch samādhi gate, once again presenting the fruitional virtues of the dharmadhātu to manifest in all worlds, causing them to generate faith and joy and hear the real mark of the Buddha. The five hundred śrāvakas, Maudgalyāyana, and Śāriputra manifested as not hearing, metaphorically conforming with the Two Vehicles in having faith or lack of faith. Just as in the first assembly with the fifty groups, and the ten Bodhisattvas of 'Head' such as Bodhisattva Chief of Awakening, the ten Bodhisattvas of 'Forest' such as Forest of Merit, the ten Bodhisattvas of 'Banner' such as Vajradhvaja, and the thirty-seven Bodhisattvas of 'Treasury' such as Vajragarbha, each having bodhisattvas as numerous as dust motes in ten Buddha-fields gathered together, doubling according to the stage to metaphorically establish the various stages and enable humans, devas, and ordinary beings to attain this dharma-gate. Just as in this assembly, the six thousand bhikṣus were clearly ordinary beings who, in the presence of Mañjuśrī, instantaneously understood the ten ears and ten eyes. Although this assembly gave rise to the aspiration while on the road, their sphere did not depart from the Buddha's assembly. Giving rise to the aspiration on the road symbolizes advancing cultivation, not that they were separate from the Buddha's assembly. Furthermore, in the ninth assembly, to the east of Awakening City, ten thousand dragons, five hundred upāsakas, five hundred upāsikās, five hundred boys, and five hundred girls were all clearly ordinary beings who simultaneously realized the Buddha stage; hence it is now said to cause ordinary beings to attain actual realization. In the ninth assembly, at the site of the great stūpa of an ancient Buddha to the east of Awakening City, Mañjuśrī preached the sutra-gate of universally illuminating the dharmadhātu, whereupon immeasurable dragons attained birth in the human realm, and ten thousand dragons gave rise to the bodhi-mind. The five groups of Awakening City all ascended to the Buddha-fruit, with Sudhana alone mentioned as the leader, and the number five hundred is fundamentally identical in meaning. 'Five hundred' symbolizes the five stages. 'Six thousand' symbolizes the six stages, in which faith is also included. 'Ten thousand dragons' symbolizes the gate of myriad practices; because nothing is established arbitrarily, they all symbolize dharma-gates. The assembly being held at the site of the great stūpa of ancient buddhas clarifies that the path and traces of ancient buddhas and the present Buddha do not differ, being fundamentally the same as within the Tathāgata's assembly. Sudhana's journey south to seek kalyāṇamitras also clarifies advancing cultivation, and further clarifies the characteristic conduct of bodhisattvas in gathering and transforming sentient beings. The tenth assembly is the assembly of all lands, dust motes, empty space, and the dharmadhātu; this pervasion of all lands, dust motes, empty space, the dharmadhātu, and the dust motes and pore-openings of the bodies of sentient beings, creates such endlessly multiplying oceanic assemblies without end. Regarding such dharma-gates of the Buddha-fruit of the dharmadhātu, those who have faith-understanding and initially aspire and realize entry are like the newly born cub of a lion king: although not yet able to exercise sovereign power like the lion king, its lion characteristics are entirely indistinguishable in essence, and all beasts fear it. Those who have faith-understanding and initially aspire and realize entry into this dharma-gate of the Buddha-fruit of the Avataṃsaka Sūtra are also like this: they are able to believe that the nature and marks of their own body and mind are completely identical with the fundamentally true, primordial great wisdom of the Buddha-fruit's own essence. And those who realize entry are identical with the gate of the Buddha-fruit of all tathāgatas; fundamentally without fabrication, their own essence is fully the Buddha. Relying on this true gate, they fully cultivate the differentiated myriad practices, perpetually without beginning or end, in the single true fruitional virtue. Although not yet able to exercise functional power like a Buddha, this is termed the 'seed Buddha'. The seed resides in the field of the body, beginning with faith. Those who realize entry through the power of concentration and wisdom, at the time of initial aspiration at the head of the ten abodes, enter the Buddha's wisdom; this is termed being born into the family of the Buddha as a true child of the Buddha. Because they are identical with the Buddha's wisdom and endowed with all the Tathāgata's good roots, they immediately transcend the Three Vehicles and attain the view of bodhisattvas with superknowledges on the ninth ground and beyond. It is beyond the reach of the wisdom of all beings of the Three Vehicles, humans, devas, and non-Buddhists. Therefore, capable persons of appropriate capacity should single-mindedly receive and practice it. > — English (machine translation) (machine translation) - [Previous: 7.43](https://indike.org/pramana/in.bauddha.taisho.1739.7.43) - [Next: 7.45](https://indike.org/pramana/in.bauddha.taisho.1739.7.45) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1739.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.7.44) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.7.44](https://indike.org/pramana/in.bauddha.taisho.1739.7.44) · Pramāṇa