[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) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 3.20 # 華嚴經內章門等雜孔目章 3.20 華嚴經內章門等雜孔目章 3.20 - **Language:** Classical Chinese ### [3.20](https://indike.org/pramana/in.bauddha.taisho.1870.3.20) 十願者，一供養願，謂無餘一切諸佛，一切供養、一切恭敬故。一切種具足，上深信清淨，廣大如法界，究竟如虛空、盡未來際。此中供養有六種大：一者福田大，謂一切佛；二供事大，謂一切具足故；三心大，深信清淨故；四攝功德大，廣大如法界故；五者因大，究竟如虛空故；六者時大，盡未來際故。二者受持願，受持三義成就：一者於諸佛所說修多羅教，次第令法輪不斷成就；二者證三種正覺，得證成就；三者修行於三正覺因處，各令修行成就三佛。正覺者，聲聞、辟支佛，亦名為佛故。三攝法上首願，於諸佛成佛處，為攝法上首身。四知眾生心行願，教化一切，令心增長菩薩所行故。五教化眾生願，隨彼眾生麁細差別名色所攝，令信入諸佛所說法中；已入法者，令入二乘菩提故；已入二乘菩提者，令入無上菩提故。六知世界願，謂知一切相，乃至正住等及倒住等，乃至如帝網差別真實義相故、如業幻作故。真實義相者，唯智能知。餘相者，可現見故。七知淨土願，有其七種：一者同體淨，如經「一切佛土一佛土，一佛土一切佛土。」二者自在淨，如經「一切佛土平等清淨。」三者莊嚴淨，如經「一切佛土神通莊嚴，光相具足。」光明莊嚴、眾寶等莊嚴故。四者受用淨，如經「離一切煩惱成就清淨道。」五者住處眾生淨，如經「有無量智慧眾生悉滿其中。」六者因淨，如經「入佛上妙平等境界故。」七者果淨，如經「隨諸眾生心之所樂而為示現故、顯智神力等故。」八同心同行願，有其十種：一者共集善根無怨親故；二者一切菩薩平等一觀故；三者常親近諸佛菩薩不捨離故；四者隨意能現佛身故；五者自於心中悉能解知諸佛神力智力故；六者得不退隨意神通故；七者悉能遊行一切世界故；八者一切佛會皆現身相故；九者一切生處普生其中故；十者成就不可思議大乘故，具足行菩薩行故。九三業不空願。於中不空有二種：一作業必定不空，身口意業所作不空故；二作利益不空，如藥樹王身故、得如如意寶身故。十成菩提願。如經「成阿耨多羅三藐三菩提故。」作業有七種：一示正覺業、二說寶諦業、三證教化業、四種種說法業、五不斷佛種業、六法輪復住業、七自在業。如是十願，初地已上成，地前隨力隨分。此約三乘說。若約一乘教，則十信終心具足一切願。餘義可知。 > Regarding the ten vows: The first is the vow of offering, which means offering to all Buddhas without exception, providing all offerings and all veneration. It is complete in all aspects, based upon profound faith and purity, vast as the dharmadhātu, ultimate as empty space, and exhausting the limits of the future. Within this, the offering has six kinds of greatness: first, greatness of the field of merit, meaning all Buddhas; second, greatness of the offerings, meaning completely equipped with everything; third, greatness of mind, because of profound faith and purity; fourth, greatness of gathering merit, because it is vast as the dharmadhātu; fifth, greatness of the cause, because it is ultimate as empty space; sixth, greatness of time, because it exhausts the limits of the future. The second is the vow of upholding, in which upholding accomplishes three meanings: first, regarding the sutra teachings spoken by all Buddhas, sequentially causing the dharma wheel to turn without interruption; second, realizing the three kinds of right awakening, obtaining the accomplishment of realization; third, practicing in the causal places of the three right awakenings, causing each practice to accomplish the three Buddhas. 'Right awakening' refers also to śrāvakas and pratyekabuddhas, as they are also called Buddhas. The third is the vow to be the foremost in upholding the Dharma: in the places where all Buddhas attain buddhahood, becoming the foremost body that gathers the Dharma. The fourth is the vow to know the mental conduct of sentient beings: teaching and transforming all, causing their minds to increase in the practices of a bodhisattva. The fifth is the vow to teach and transform sentient beings: according to those sentient beings' coarse and subtle distinctions subsumed within nāmarūpa, causing them to enter with faith into the teachings spoken by all Buddhas; having entered the Dharma, causing them to enter the bodhi of the two vehicles; having entered the bodhi of the two vehicles, causing them to enter anuttara-bodhi. The sixth is the vow to know the worlds: meaning knowing all characteristics, up to upright abidings and inverted abidings, and up to the real characteristic of distinctions like Indra's net, produced like a magical illusion through karma. As for the real characteristic, only wisdom can know it. Other characteristics can be visually perceived. The seventh is the vow to know the pure lands, which has seven kinds: first, purity of identical essence, as the sūtra says: 'All Buddha lands are one Buddha land, one Buddha land is all Buddha lands.' Second, purity of sovereignty, as the sūtra says: 'All Buddha lands are equally pure.' Third, purity of adornment, as the sūtra says: 'All Buddha lands are adorned with supernatural powers, complete with radiant marks'—because they are adorned with radiance, various jewels, and so forth. Fourth, purity of enjoyment, as the sūtra says: 'Free from all afflictions, accomplishing the pure path.' Fifth, purity of the sentient beings who abide there, as the sūtra says: 'Sentient beings of immeasurable wisdom completely fill them.' Sixth, purity of the cause, as the sūtra says: 'Because of entering the supreme, subtle, and equal realm of the Buddhas.' Seventh, purity of the fruit, as the sūtra says: 'Because of manifesting according to the pleasures of sentient beings' minds, displaying the supernatural powers of wisdom, and so on.' The eighth is the vow of identical mind and identical practice, which has ten kinds: first, jointly gathering roots of goodness without enemy or friend; second, equally regarding all bodhisattvas as one; third, constantly drawing close to Buddhas and bodhisattvas without departing; fourth, being able to manifest a Buddha's body at will; fifth, being able to completely understand and know in one's own mind the supernatural power and power of wisdom of all Buddhas; sixth, obtaining non-retrogressing sovereign supernatural powers; seventh, being able to travel through all worlds; eighth, manifesting physical forms in all Buddha assemblies; ninth, universally taking birth in all places of birth; tenth, accomplishing the inconceivable Mahāyāna, fully engaging in bodhisattva practice. The ninth is the vow that the three karmas not be in vain. Within this, 'not in vain' has two kinds: first, the undertaken karma is definitely not in vain, because that which is done by the karma of body, speech, and mind is not in vain; second, the beneficial acts are not in vain, because one's body is like the king of medicinal trees, and because one obtains a body like a wish-fulfilling jewel. The tenth is the vow to attain bodhi, as the sūtra says: 'Because of attaining anuttarā-samyak-saṃbodhi.' The undertaken karma has seven kinds: first, the karma of manifesting right awakening; second, the karma of expounding the precious truths; third, the karma of realization, teaching, and transforming; fourth, the karma of expounding various teachings; fifth, the karma of not severing the lineage of the Buddhas; sixth, the karma of making the dharma wheel abide again; seventh, the karma of sovereignty. These ten vows are accomplished from the first ground upward; before the grounds, they are practiced according to one's power and capacity. This is spoken with respect to the Triyāna. If according to the Ekayāna teaching, then in the final mind of the ten faiths, all vows are fully complete. The remaining meanings may be understood from this. > — English (machine translation) (machine translation) - [Previous: 3.19](https://indike.org/pramana/in.bauddha.taisho.1870.3.19) - [Next: 3.21](https://indike.org/pramana/in.bauddha.taisho.1870.3.21) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1870.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.3.20) — English, machine translation ## Linked texts (1) - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.3.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.3.20](https://indike.org/pramana/in.bauddha.taisho.1870.3.20) · Pramāṇa