[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) › [註華嚴經題法界觀門頌](https://indike.org/pramana/in.bauddha.taisho.1885) › 1.180 # 註華嚴經題法界觀門頌 1.180 註華嚴經題法界觀門頌 1.180 - **Language:** Classical Chinese ### [1.180](https://indike.org/pramana/in.bauddha.taisho.1885.1.180) 撮略本章精義，豈敢妄如穿鑿。義曰：修者，止觀熏習造詣也。止觀者，能入之法也。妙絕諸緣曰止，幽靈獨耀曰觀。因名止觀，果名定慧。止為觀體，觀為止用。以此兩法雙融，照無盡之妙境也。熏習者，正明其修也。造詣者，修之趣也。用止觀二法熏習其心，成造入之妙行。大方廣佛華嚴者，所依經也。下七字，能依觀文也。大方廣，所證法也。佛華嚴者，能證人也。大者，體也，諸佛眾生之心體也。方廣者，即體之相用也。佛者，果人也。華嚴，因人也。華喻普賢萬行，嚴即文殊大智。大智為主運於萬行，嚴大方廣而成佛果也。法界者，所觀三重妙境也。總該萬有統唯一真，更無別法但一心耳。謂一心有軌持故名之為法，有性分故復立界名矣。真心不變自體曰持，隨緣成德曰軌，成事差別曰分，體空同一曰性，故知法界即心之義用也。觀者，能觀淨慧也，情盡見除也。情謂識情，通諸妄心。見謂推求，總目諸見。謂顛倒推求乖背正理，今都除之，方可契合三重妙境也。門者，即能詮之教，此八九紙之文也。兼所詮義，是觀智所遊履之門也。有三重者，除事法界也，謂事不獨立矣。故法界宗中無孤單法，離理無事。若獨觀之，即是情計之境，故今除之也。若以六相釋此題者，總者舉體不分，別者分總成別，同者別別帶總，異者各談功能，成者更互相資，壞者各住自位，一一法上六相皆然。又修者，總貫一題為悟入之先。大者，當體得名，常遍為義。方者，就法得名，軌持為義。廣者，從用得名，包博為義。佛者，就人得名，覺照為義。華者，從喻得名，惑果嚴身為義。嚴者，功用受稱，資莊為義。法界者，從軌持性分得名，交徹融攝為義。觀者，攝境從心得名，忘情了法為義。門者，從出入無擁得名，能生妙智為義。有三重者：真空觀第一，於中略開四句十門，揀情妄以顯用也；理事無礙觀第二，於中十門分別，融事理以顯用也；周遍含容觀第三，於中十門分別，攝事事以顯玄也。 > Briefly summarizing the essential meaning of this chapter, how would I dare to make groundless interpretations? The meaning is: "Cultivating" means the perfuming and attainment through calm abiding and clear observation. Calm abiding and clear observation are the methods of entry. The wondrous cessation of all conditions is called "calm abiding"; the dark spirit shining alone is called "clear observation." In the causal stage they are named calm abiding and clear observation; in the fruitional stage they are named concentration and wisdom. Calm abiding is the substance of clear observation; clear observation is the function of calm abiding. With these two methods doubly interfused, they illuminate the inexhaustible wondrous realm. "Perfuming" directly explains this cultivation. "Attainment" is the destination of cultivation. Using the two methods of calm abiding and clear observation to perfume the mind, one accomplishes the wondrous practice of attainment and entry. "Dafangguang fo huayan" is the scripture upon which it relies. The seven characters below are the contemplation text that relies on it. "Dafangguang" is the Dharma realized. "Fo huayan" is the person who realizes it. "Great" (da) is the substance: the mind-substance of all Buddhas and sentient beings. "Square and broad" (fangguang) are the marks and functions of that very substance. "Buddha" (fo) is the person of the fruit. "Avataṃsaka" (huayan, Flower Adornment) is the person of the cause. "Flower" is an analogy for Samantabhadra's myriad practices; "adornment" is Mañjuśrī's great wisdom. With great wisdom as the host directing the myriad practices, it adorns the great, square, and broad, thereby accomplishing the Buddha fruit. "Dharmadhātu" (fajie) is the threefold wondrous realm contemplated. Universally encompassing myriad existences, all are unified in the One True; there are no other phenomena, only the one mind. Because this one mind has the capacity to hold its own nature and serve as a model, it is named "dharma"; because it has intrinsic nature and distinct parts, the name "dhātu" (jie) is established. The unmoving true mind in its own substance is called "holding"; conforming to conditions to accomplish virtues is called "serving as a model"; accomplishing the differences of phenomenal matters is called "parts"; and the substance being empty and identical is called "nature." Thus we know that the dharmadhātu is the meaningful function of the mind. "Contemplation" (guan) is the contemplating pure wisdom: it is the exhaustion of sentiment and the elimination of views. "Sentiment" refers to the sentiment of consciousness, extending to all false minds. "Views" refers to conceptual seeking, a general term for various views. This refers to inverted seeking running contrary to correct principle; now, all of them are eliminated, and only then can one accord with the threefold wondrous realm. "Gate" (men) is the teaching that explains, which is the text of these eight or nine sheets of paper. Combining the meaning explained, it is the gate through which contemplating wisdom walks. "Has three levels": this excludes the dharmadhātu of phenomena, meaning that phenomena do not stand alone. Therefore, in the Dharmadhātu lineage there is no isolated phenomenon; apart from principle, there are no phenomena. If one contemplates them in isolation, that is a realm of sentimental clinging; hence it is now excluded. If one explains this title through the six aspects: the universal aspect brings forth the entire substance without division; the particular aspect divides the universal to make particulars; the identical aspect shows that each particular bears the universal; the difference aspect speaks of their respective functions; the integration aspect shows their mutual assistance; the disintegration aspect shows each abiding in its own state. On every single dharma, the six aspects are all thus. Furthermore, "cultivating" generally strings together the entire title, serving as the precursor to awakening and entering. "Great" takes its name from its substance, with constancy and all-pervasiveness as its meaning. "Square" takes its name from the Dharma, with holding its nature and serving as a model as its meaning. "Broad" takes its name from function, with all-embracing comprehensiveness as its meaning. "Buddha" takes its name from the person, with awakening and illuminating as its meaning. "Flower" takes its name from metaphor, with adorning the body by inducing the fruit as its meaning. "Adornment" receives its designation from efficacy and function, with assisting and embellishing as its meaning. "Dharmadhātu" takes its name from holding its nature, serving as a model, and having intrinsic nature and distinct parts, with mutual penetration, interfusion, and containment as its meaning. "Contemplation" takes its name from absorbing the objective realm into the mind, with forgetting sentiment and comprehending phenomena as its meaning. "Gate" takes its name from entering and exiting without blockage, with being able to generate wondrous wisdom as its meaning. "Has three levels": first is the contemplation of true emptiness, within which four phrases and ten gates are briefly opened, discerning sentiment and delusion to reveal function; second is the contemplation of the unobstructedness of principle and phenomena, within which distinctions are made across ten gates, interfusing phenomena and principle to reveal function; third is the contemplation of total pervasion and inclusion, within which ten gates are distinguished, encompassing phenomena with phenomena to reveal the profound. > — English (machine translation) (machine translation) - [Previous: 1.179](https://indike.org/pramana/in.bauddha.taisho.1885.1.179) - [Next: 1.181](https://indike.org/pramana/in.bauddha.taisho.1885.1.181) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1885.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1885~en-mt.1.180) — English, machine translation ## Linked texts (1) - [註華嚴法界觀門](https://indike.org/pramana/in.bauddha.taisho.1884.1.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1885.1.180](https://indike.org/pramana/in.bauddha.taisho.1885.1.180) · Pramāṇa