[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) › [華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.2755) › 1.11 # 華嚴經疏 1.11 華嚴經疏 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.2755.1.11) 自下三句能令聽者入教證。於中說是十地義者。謂令聽者得阿含行故。下二句令其入證十力根本者。已入地者令得佛果也。無礙智本行者。未入地者。令得入地無礙智故。以十地智能治十障故。云無礙也。自下歎眾堪聞。於中初一頌半歎眾有根。後一頌歎眾有欲。前中戒者。善住外威儀對治於慢。定者離取執著內心調伏對治於我。謂由執我故。於法不恭。由起慢故。於師不敬。戒定除此堪聞阿含故。云憍慢已滅也。慧者正見。善思義對治邪見故。功德者正意歡喜對治疑惱故。由此二行堪能得證故。云諸邪見已盡也。是眾無疑也。然此大眾如此行德　明金剛藏久自先知故云集在仁者。心謂仁者是剛藏也。餘句可知。論中妄者妄想見中同使故者。此釋彼經中妄字。謂妄是妄想故。上云有二妄想。不堪得證。問。妄想是想本非見。疑何得說云有二妄想。釋以是倒見中同是使故。攝入見中。論中深者。細意善思惟故者。觀真如理故。對治前妄故云細意等也。譬病思良醫下一頌。歎眾有求法勝欲。論經四種。此中唯二具釋如論自顯但世甘露有四義。一除渴如水。二遣飢如食。三療病如藥。四生樂如蜜。是故況所聞法也。謂聞思修證如論應知自下一頌明歎法請。此中廣大意者。是論中淨慧。此是後得智。是說法所依下三句是體性。此是所說法之體性。三依此所說得佛十力菩提名為果也。經中略無此句可知。此中三義與前不同。前約本智後智及所說為三。此中約後智與所說。並依法所成為三故不同也。論文可解　第三佛加請中有二。先長行明光加後偈頌明請說。但加請分別有四句。一是加非請。如上加分。二是請非加。如上菩薩請。三亦加亦請。如此段文。四非請非加。如餘文。又光明之身。是加非請。所出音聲是加是請。若八望聽者是加非請。就長行中。准論經中有五義。一此佛放光照彼。二彼佛放光照此。三此眾尋光見彼。四彼眾尋光見此。五光臺說偈。此光臺偈應屬口加。何故在此。以所出聲是口加攝。今取能發聲處制屬身。眉間放光表從中道法界流出教道。白豪表十地是無漏法故。於此五段內。經中略無三四彼此相見之文。又於此作三門。一明八業。如論應知。於中略無卷業及降伏業。二顯二身者。八業中卷舒敬示三種。是光體往來名流星身　第八凝停在空名為曰身。三業身相對有四句。一是業非身。謂覺因伏止。二是身非業。謂空中光臺。三亦身亦業。謂卷舒敬示。四非身非業。謂於前五段中第三第四段。但令尋光相見。非業非身。餘義如地論攝中說。 > From here on, three lines explain \[how he\] enables listeners to enter teaching and realization. Among these, "expounding the meaning of the ten grounds" means causing the listeners to attain the practice of the āgamas. The following two lines cause them to enter realization. "The root of the ten powers" means causing those who have already entered the grounds to attain the fruit of buddhahood. "The fundamental practice of unimpeded cognition" means causing those who have not yet entered the grounds to enter the grounds' unimpeded cognition, because the cognition of the ten grounds can counteract the ten hindrances, and is thus called "unimpeded". From here on, the assembly is praised as capable of listening. Therein, the first stanza and a half praises the assembly as possessing the faculties, and the latter one stanza praises the assembly as possessing the desire. In the former, "precepts" refers to abiding well in external deportment to counteract arrogance; "meditative concentration" refers to being free from grasping and clinging, taming the mind within to counteract the self. That is, due to clinging to a self, one lacks reverence for the Dharma; due to giving rise to arrogance, one lacks respect for the teacher. Precepts and concentration eliminate these and render one capable of hearing the āgamas; hence it says "arrogance has been extinguished". "Wisdom" refers to right view, reflecting well on meaning to counteract wrong views. "Virtues" refers to right intention and joy to counteract doubt and affliction. Through these two practices, one is capable of attaining realization; hence it says "all wrong views have ended" and "this assembly has no doubts". Furthermore, that this great assembly has such practice and virtue was long known beforehand by Vajragarbha himself; hence it says "gathered in the benevolent one's mind"—"benevolent one" refers to Vajragarbha. The remaining lines may be understood. In the treatise, "'Delusion' means being associated with the same anusayas within erroneous views": this explains the word "delusion" in that sūtra. That is, delusion means delusive conceptualization; hence it was said above that there are two delusive conceptualizations and thus one is unable to attain realization. Question: Delusive conceptualization is fundamentally saṃjñā, not dṛṣṭi or vicikitsā; why is it said that there are two delusive conceptualizations? Explanation: Because they are associated with the same anusayas within inverted views, they are subsumed under views. In the treatise, "'Deep' means subtle-minded good reflection": this means contemplating the principle of tathatā, counteracting the preceding delusion; hence it says "subtle-minded", etc. The stanza beginning with "Like a sick person thinking of a good physician" praises the assembly as possessing an excellent desire to seek the Dharma. The sūtra text of the treatise lists four types, whereas here there are only two; their full explanation is clear in the treatise itself. However, worldly ambrosia has four meanings: first, eliminating thirst like water; second, banishing hunger like food; third, curing illness like medicine; fourth, generating pleasure like honey. Therefore it is used as a metaphor for the heard Dharma. That is, hearing, contemplation, cultivation, and realization should be known as in the treatise. The next stanza explains praising the Dharma to request \[its preaching\]. Here, "vast aspiration" is the "pure wisdom" in the treatise; this is the pṛṣṭhalabdhajñāna, which is that upon which preaching the Dharma relies. The following three lines are the essential nature (svabhāva); this is the essential nature of the Dharma that is preached. Third, relying on what is expounded, one attains the bodhi of the ten powers of a buddha, which is called the fruit. This line is omitted in the sūtra, as may be understood. Here, the three meanings differ from the preceding: the former took the mūlajñāna, pṛṣṭhalabdhajñāna, and what is expounded as the three; here, it takes the pṛṣṭhalabdhajñāna, what is expounded, and what is accomplished in reliance upon the Dharma as the three, hence they differ. The text of the treatise is readily understood. Section three, the Buddhas' Empowerment and Request, has two parts: first, the prose explains the empowerment through light; later, the verses explain requesting the preaching. However, distinguishing empowerment and request yields four propositions: first, empowerment and not a request, as in the empowerment section above; second, a request and not empowerment, as in the bodhisattvas' request above; third, both empowerment and a request, as in the present passage; fourth, neither a request nor empowerment, as in the rest of the text. Furthermore, the body of light is empowerment and not a request; the sounds emitted are both empowerment and a request. In terms of the eight \[functions\] in relation to the listeners, it is empowerment and not a request. In the prose, in accordance with the sūtra text of the treatise, there are five meanings: first, this Buddha emits light illuminating those \[Buddhas\]; second, those Buddhas emit light illuminating this \[Buddha\]; third, this assembly follows the light and sees those \[Buddhas\]; fourth, those assemblies follow the light and see this \[Buddha\]; fifth, from the dais of light, verses are spoken. The verses from this dais of light should pertain to empowerment by speech; why are they here? Because the emitted sound is subsumed under empowerment by speech, but here the locus that emits the sound is taken, categorizing it under the body. Emitting light from between the eyebrows signifies that the path of teaching flows forth from the Middle Way dharmadhātu. The white ūrṇā signifies that the ten grounds are uncontaminated (anāsrava) dharmas. Within these five passages, the sūtra omits the texts of the third and fourth concerning the mutual beholding of both sides. Furthermore, here three gates are set forth: first, explaining the eight activities, as should be known from the treatise—among these, the activity of retraction and the activity of subduing are omitted; second, revealing the two bodies—among the eight activities, retraction, extension, respect, and manifestation are three kinds where the substance of the light comes and goes, called the shooting-star body; the eighth, congealing and coming to rest in the sky, is called the sun body; third, the mutual correlation of activities and bodies yields four propositions: first, an activity and not a body, namely awakening, cause, subduing, and stopping; second, a body and not an activity, namely the dais of light in the sky; third, both a body and an activity, namely retraction, extension, respect, and manifestation; fourth, neither a body nor an activity, namely, in the third and fourth passages of the preceding five sections, merely causing them to see each other by following the light, which is neither an activity nor a body. The remaining meanings are expounded in the Daśabhūmika-śāstra Saṃgraha. > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.2755.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.2755.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2755.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2755~en-mt.1.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2755.1.11](https://indike.org/pramana/in.bauddha.taisho.2755.1.11) · Pramāṇa