[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) › [大方廣佛華嚴經願行觀門骨目](https://indike.org/pramana/in.bauddha.taisho.1742) › 1.52 # 大方廣佛華嚴經願行觀門骨目 1.52 大方廣佛華嚴經願行觀門骨目 1.52 - **Language:** Classical Chinese ### [1.52](https://indike.org/pramana/in.bauddha.taisho.1742.1.52) 爾時功德林菩薩告諸菩薩言：「有十無盡藏，三世諸佛已說今說當說，謂信藏、戒、慚、愧、聞、施、慧、念、持、辯，一一皆十。信謂信一切法空、無相、無願、無作、無分別、無所依、不可量、無有上、難超越、無生（如初句）。如是信已，聞十種不思議，心不怯弱，所謂聞佛法不思議心不怯弱，一切佛法界、眾生界、虛空界、涅槃界、過去未來現在入一切劫（如初句）。何以故？此菩薩堅信智無邊無盡故，心不退轉故。戒藏亦十，所謂普饒益戒，不受、不住、無悔恨、無違諍、不損惱、無雜穢、無貪求、無過失、無毀犯（文中廣釋）、慚無始惡、愧現世惡。聞謂廣知因緣、四諦、三乘等。施有十，所謂分減施、竭盡施、內施、外施、內外施、一切、過現未、究竟。分減者，凡有所食，施於身中八萬戶蟲。竭盡者，乃至盡命。內謂身分，外謂外財，內外謂二俱。一切者，己身妻子乃至七寶輪王位。過去者，如過去佛菩薩所行，我亦如是。未來亦然。現在者，聞四天王乃至色究竟、二乘位，聞已不著。究竟者，聞有所須，經阿僧祇劫，令菩薩身不具，不生悔心。但觀身中種子，乃至究竟不淨。慧者，所謂如實知四諦因緣，謂於五陰一一陰，了知四諦十二支支支四諦，三乘一一皆了四諦。如云知聲聞、知聲聞法、知聲聞集、知聲聞涅槃，皆如實知，以不可壞故。念謂念過去不可說生、念不可說佛名號、念不可說佛出世、念不可說修多羅乃至論議、念不可說眾會演法、根性、煩惱、三昧。持謂持諸佛所說修多羅，餘如念中說。辯謂為眾生說。如上念持，經於不可說劫。」 > At that time, Bodhisattva Guṇavāna said to all the bodhisattvas: "There are ten inexhaustible treasuries which the buddhas of the three periods of time have spoken, do speak, and will speak. Namely, the treasuries of faith, precepts, shame, conscientiousness, hearing, giving, wisdom, mindfulness, retention, and eloquence. Each of these has ten \[aspects\]. 'Faith' means having faith that all dharmas are empty, signless, wishless, unconditioned, without discrimination, without support, immeasurable, unsurpassed, difficult to transcend, and unarisen (as in the first phrase). Having believed thus, when one hears ten kinds of inconceivable things, the mind is not intimidated: namely, hearing of the buddha-dharma being inconceivable, the mind is not intimidated; and of all the dharmadhātu, the realm of sentient beings, the realm of empty space, the realm of nirvāṇa, and the past, future, and present entering all kalpas (as in the first phrase). Why is this? Because this bodhisattva has firm faith that wisdom is boundless and inexhaustible, and because his mind does not regress. The treasury of precepts also has ten aspects: namely, precepts that universally benefit; that are not received; not abided in; without regret; without contention; not harming; without defilement; without covetousness; without fault; and without transgression (broadly explained in the text). 'Shame' is over beginningless evil; 'conscientiousness' is over present-life evil. 'Hearing' means broadly knowing causes and conditions, the four truths, the three vehicles, and so on. 'Giving' has ten kinds: namely, giving by reduction, exhaustive giving, internal giving, external giving, internal-and-external giving, giving of all, past, present, future, and ultimate giving. 'By reduction' means that whenever there is any food, it is given to the eighty-thousand families of worms within one's body. 'Exhaustive' means even to the end of one's life. 'Internal' refers to bodily parts; 'external' refers to external wealth; 'internal-and-external' refers to both. 'All' refers to one's own body, wife and children, up to the position of a wheel-turning king with seven treasures. 'Past' means: just as the past buddhas and bodhisattvas practiced, so too will I. The future is also like this. 'Present' means hearing of the four heavenly kings up to Akaniṣṭha and the stages of the two vehicles, and having heard, not becoming attached. 'Ultimate' means that when hearing of someone in need, even over asaṃkhyeya kalpas, causing the bodhisattva's body to be incomplete, he gives rise to no regret in mind. He merely contemplates the seeds within the body, up to its ultimate impurity. 'Wisdom' means knowing the causes and conditions of the four truths as they really are: that is, in the five aggregates, knowing each aggregate's four truths; knowing the four truths of each of the twelve links, link by link; and in the three vehicles, knowing the four truths in each. As it says: knowing the śrāvaka, knowing the śrāvaka-dharma, knowing the śrāvaka's arising, knowing the śrāvaka's nirvāṇa—all are known as they really are, because they are indestructible. 'Mindfulness' means mindful of ineffable births in the past, mindful of ineffable buddha names, mindful of ineffable buddhas appearing in the world, mindful of ineffable sūtras up to treatises, mindful of ineffable assemblies expounding the Dharma, faculties, afflictions, and samādhis. 'Retention' means retaining the sūtras spoken by the buddhas; the rest is as spoken under mindfulness. 'Eloquence' means expounding for sentient beings. As with the mindfulness and retention above, this extends through ineffable kalpas." > — English (machine translation) (machine translation) - [Previous: 1.51](https://indike.org/pramana/in.bauddha.taisho.1742.1.51) - [Next: 1.53](https://indike.org/pramana/in.bauddha.taisho.1742.1.53) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1742.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1742~en-mt.1.52) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1742.1.52](https://indike.org/pramana/in.bauddha.taisho.1742.1.52) · Pramāṇa