---
title: "大方廣佛華嚴經疏 · 1"
description: "大方廣佛華嚴經疏是唐代高僧澄觀為八十卷本華嚴經所作的權威注疏。澄觀被尊為華嚴四祖之一，此疏成於中唐時期，旨在闡發華嚴奧義，系統詮釋經中法界緣起、四法界、十玄門等核心教理。全疏結構嚴謹，內容廣博，融合諸宗思想，深入闡釋一真法界與事事無礙的圓融境界。此疏被譽為華嚴宗最重要的注疏之一，對中國佛教哲學體系建構影響深遠，是研習華嚴經論的必讀典籍，在漢傳佛教中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcywa33r0401lb048lmg25db"
---

### 十住品第十五

> Chapter 15: The Ten Abodes

初來意者，上由致既彰，正宗宜顯，故次來也。又前辨所依佛德，今辨能依十住，故次來也。

> Regarding the initial intention: since the opening portion has already clarified the causes and conditions, the main teaching should now be revealed—this is why this section follows. Furthermore, the preceding part discusses the Buddha’s qualities as the foundation, while this part explains the ten stages of awakening that rely on that foundation—this is also why this section comes next.

二釋名者，慧住於理，得位不退，故名為住。《本業》下卷云「始入空界，住空性位，故名為住。」然住義多種，寄圓說十。總言十住，帶數釋也。下諸品有十，準此可知。

> Second, explaining the name: Wisdom abides in truth, and having reached a position from which one does not retreat, it is therefore called "abiding." The lower volume of the \*Benye Sutra\* says: "Having first entered the realm of emptiness and abiding in the state of emptiness-nature, it is therefore called 'abiding.'" However, the meaning of "abiding" has many aspects; here, in terms of the perfect teaching, ten are discussed. Collectively called the "Ten Abidings," this is an explanation by counting the number. The following chapters also contain sets of ten, and by the same principle, this can be understood.

三宗趣者，以十住行法為宗，攝位得果為趣。

> The three principles of purpose and direction: the practice methods of the ten abodes serve as the foundation, and the attainment of stages and fruits is the goal.

四釋文者，四品分二：前三當位行德、後一勝進趣後。前會無勝進者，但是趣位方便，未成位故。迴向是位，無進趣者，三賢位滿總為趣地之方便，故亦顯趣無分別，離趣相故。今初，分三：初品辨位、次品辨行、後品明德。初亦名解，文分七分：一三昧分、二加分、三起分、四本分、五說分、六證成分、七重頌分。今初。何故入定？略辨六意：一此三昧是法體故、二非證不說故、三顯此法非思量境故、四觀機審法故、五為受佛加故、六成軌儀故，餘如玄說。文有三別：一入定人。法慧入者，是眾首故，餘入則亂，不調伏故，顯十住法慧能說故。二入定依。謂承佛力推功化主，表無慢故。三入定名。為揀果定，故云菩薩。任性能知觀解善巧，故名方便。十住各攝多門善巧，故云無量。心詣於法，故云入也。又一切三昧皆有三相，謂入、住、出。五識對境，意從門出，遠境護根、意識却入，此通權小。今即照之寂故名為入，即寂之照故名為出，入已未起故名為住。餘三昧等，並如前釋。二「以三昧」下加分。於中三：初總辨因緣、二明加所為、三別顯加相。今初，又三：一標加所因、二加緣顯現、三讚說因緣。今初，謂以三昧力故，論云所以偏加金剛藏者，得此定故。前由佛力能入，今由定力佛現，互為增上力相。云何謂無作三昧？顯自覺智寂不失照，冥同佛心，故感佛現三業加也。二「十方」下加緣顯現。來處佛數皆云千者，望行猶劣故。多佛加者，顯於法及法師增敬心故，又顯諸佛同說故加。佛同名法慧者，得法不異故。論云「此菩薩聞同己名，增踊躍故。」但諸佛於此住門中現皆名法慧，以法力故，法應爾故。普現其前者，不來而至故。三「告法慧」下讚說因緣。於中二：一讚有加因，能入定故。言汝能者，希越之辭，此定難得，汝今乃能入故。舉定名者，向來默入，眾未知名，故舉歎之，令眾仰故。二「善男子十方」下雙說加定因緣。於中先別顯四因：一伴佛神力。諸佛自說者，令眾敬仰故。二主佛宿願。三主佛現威。四法慧善根。略無大眾機感。後入此三昧令汝說法二句，結因所屬。謂由上四事，前三為緣、第四是因，因緣合故入此三昧。故前四定因，令汝說法即是加因，故論云「何故加？為說此法故。」故〈十行〉、〈十向〉之中皆云「令汝入是三昧而演說法故。」又此令汝說法，亦是後文之總。然《十地論》釋諸佛遮那皆由先願故加，則此四段俱是加因。以彼經中諸佛但云加汝威神，遮那則云本願力故加，古人便將諸佛之加為得定因，下之三緣轉為加因。便令得定無後三因，則又字何用？既結云令汝入是三昧，何得後三不為定因？非唯違經文理，亦乃乖論所釋。如實義者，此之四因通於二義：一由此四為得定因，如上所辨；二由後三復是加因，諸佛即以願力而為加因。論主為顯斯旨，故云彼佛先作是願，今復自加。問：加之與定，何先後耶？若先定後加，則不應云汝能入此三昧，此是十方諸佛共加於汝，乃至云及汝善根力故入此三昧。若先加後定，則不應在三昧分後方說加分。又《十地論》云「何故加？為說此法故。」不言為入三昧故。又云唯加金剛藏不加餘者，以是菩薩得此定故。既俱文證，如何會通？古人答云：加定同時。謂若未定而加，則散心不能勝受；若未加而定，則自力不堪入此深定，是故同時。此解亦違教理。現言入三昧竟，諸佛方現身稱讚得定，及說加所為竟方與三業之加。而云同時，豈不違文？若言同時，為因不成，斯則違理。亦不應引俱有因證，以此二事容相離故。若正釋者，加有二種：若約內外，善根威神願力冥資，令其得定，則在定前。若約與智，讚述摩頂勸說三業顯加，則居定後。二文昭著，何其惑哉。

> Section on the Four Explanations: The four sections are divided into two parts: the first three discuss the conduct of the position itself, and the last one describes the superior progress toward the next stage. In the earlier assembly, there is no superior progress; it is merely a means to reach the position, as the stage is not yet complete. The dedication of merit is a position without further advancement, as the three virtuous stages are complete and collectively serve as a means to approach the ground, also demonstrating that the approach is without discrimination and free from the marks of striving. Now, the first part is divided into three: the first section explains the position, the second explains the conduct, and the last explains the virtues. The first is also called the explanation, and the text is divided into seven parts: 1) the meditative concentration section, 2) the empowerment section, 3) the arising section, 4) the foundation section, 5) the teaching section, 6) the realization section, and 7) the repetition verses section. Now, the first. Why enter meditative concentration? Briefly, there are six reasons: 1) This concentration is the essence of the Dharma, 2) Without realization, one cannot teach, 3) It shows that this Dharma is beyond the realm of conceptual thought, 4) It is to observe the capacities of beings and examine the Dharma, 5) It is to receive the empowerment of the Buddha, and 6) It establishes the proper ceremonial conduct. The rest is as explained in the profound commentary. The text has three distinctions: 1) The person entering concentration. Dharma Wisdom (Fahui) enters because he is the leader of the assembly; if others entered, it would cause confusion and disharmony, and it shows that one who can teach the Ten Abodes is Dharma Wisdom. 2) The basis for entering concentration. That is, relying on the Buddha's power, attributing the achievement to the teacher, showing the absence of arrogance. 3) The name of the concentration. To distinguish it from the concentration of the fruition, it is called "bodhisattva." Naturally able to know and observe with skillful insight, it is called "expedient means." Each of the Ten Abodes encompasses many skillful doors, hence it is called "immeasurable." The mind reaches toward the Dharma, hence it is called "entering." Also, all concentrations have three aspects: entering, abiding, and emerging. When the five consciousnesses encounter objects, the mind emerges through the gates, and to protect the sense faculties from objects, the consciousness returns inward—this applies to both the provisional and lesser vehicles. Here, the illumination of stillness is called entering, the illumination of stillness is called emerging, and the state before arising after entering is called abiding. Other concentrations are explained similarly. Second, the empowerment section under "with this concentration." Within it, there are three parts: first, the general explanation of causes and conditions; second, the clarification of the purpose of empowerment; and third, the specific manifestation of the empowerment marks. Now, the first has three parts: 1) The basis of empowerment, 2) The manifestation of the empowering conditions, and 3) The praise of the causes for teaching. Now, the first—the so-called power of concentration. The commentary says that the reason for specifically empowering Vajragarbha (Jingangzang) is that he attained this concentration. Earlier, he entered due to the Buddha's power; now, due to the power of concentration, the Buddha appears, mutually reinforcing each other as powerful conditions. What is meant? It is called the unconditioned concentration, revealing that self-awakened wisdom is quiescent yet does not lose its illumination, mysteriously aligned with the Buddha's mind, thus causing the Buddha to appear and bestow the three-fold empowerment of body, speech, and mind. 2) The manifestation of empowering conditions under "in the ten directions." The places of origin and the number of Buddhas are all said to be a thousand, indicating that the practice is still inferior. Many Buddhas empower to show reverence for the Dharma and the Dharma teacher, and also to show that all Buddhas teach the same Dharma. The Buddhas are all named Dharma Wisdom (Fahui) because the attained Dharma is identical. The commentary says, "When this bodhisattva hears the same name as his own, his joy increases." It is because all Buddhas manifest in this abode with the name Dharma Wisdom, due to the power of the Dharma, as is the natural order. "Appearing before him universally" means they come without coming. 3) The praise of the causes for teaching under "Proclaiming to Dharma Wisdom." Within this, there are two parts: 1) Praise for the cause of empowerment, that he can enter concentration. Saying "you can" is an expression of rare admiration; this concentration is difficult to attain, yet you can enter it now. Mentioning the name of the concentration is because he entered silently, and the assembly did not know its name, so he praises it to make the assembly revere it. 2) "Good man, in the ten directions" is the combined explanation of the causes for empowerment and concentration. Within this, first, the four causes are specifically identified: 1) The power of the accompanying Buddhas. The Buddhas speak themselves to make the assembly revere. 2) The past vows of the main Buddha. 3) The present majesty of the main Buddha. 4) The good roots of Dharma Wisdom. The assembly's receptive capacity is omitted. Then, the two phrases "enter this concentration and let you teach" conclude the attribution of causes. It means that due to the above four things, the first three are conditions and the fourth is the cause; when causes and conditions combine, one enters this concentration. Therefore, the four causes for concentration before and "let you teach" are the causes for empowerment. Hence, the commentary says, "Why empower? To teach this Dharma." Thus, in the Ten Practices (Shixing) and Ten Dedications (Shixiang), it is said, "Let you enter this concentration and teach the Dharma." Moreover, "let you teach" is also the summary of the latter part of the text. However, the Commentary on the Ten Grounds (Shidi Lun) explains that all Buddhas' empowerment of Vairocana is due to prior vows, so these four sections are all causes for empowerment. In that sutra, the Buddhas only say, "We empower your majestic power," while Vairocana says, "Due to the power of my past vows, I empower you." The ancients therefore took the empowerment of the Buddhas as the cause for attaining concentration, and the remaining three conditions as the causes for empowerment. This makes the attainment of concentration lack the latter three causes—then what is the use of the word "and"? Since it concludes with "let you enter this concentration," why are the latter three not causes for concentration? This not only violates the sutra's meaning but also contradicts the commentary's explanation. According to the true meaning, these four causes have two interpretations: 1) These four are the causes for attaining concentration, as explained above; 2) The latter three are also causes for empowerment, as the Buddhas use their vow power as the cause for empowerment. The commentary author, to reveal this point, says, "Those Buddhas first made such vows, and now they empower themselves." Question: Between empowerment and concentration, what is the sequence? If concentration precedes empowerment, then it should not say "You can enter this concentration; this is the collective empowerment of the Buddhas of the ten directions," even down to "and the power of your good roots enables you to enter this concentration." If empowerment precedes concentration, then it should not be that the empowerment section is placed after the concentration section. Moreover, the Commentary on the Ten Grounds says, "Why empower? To teach this Dharma," not "to enter concentration." It also says, "Only Vajragarbha is empowered, not others, because this bodhisattva attained this concentration." Since both texts support each, how can they be reconciled? The ancients answered: Empowerment and concentration are simultaneous. If concentration did not precede empowerment, then the distracted mind could not receive it; if empowerment did not precede concentration, then one's own power could not bear to enter this deep concentration. Therefore, they are simultaneous. This explanation also violates the teaching and reasoning. For the text clearly states that after entering concentration, the Buddhas appear, praise the attainment of concentration, and after stating the purpose of empowerment, they bestow the three-fold empowerment of body, speech, and mind. To say they are simultaneous is to contradict the text. If one says they are simultaneous, then they cannot be cause and effect, which contradicts reasoning. Nor should one cite the mutual-cause evidence, for these two matters can be separate. If one correctly explains, there are two types of empowerment: If focusing on the internal and external, the power of good roots, majesty, and vows secretly supports, enabling one to attain concentration, then it precedes concentration. If focusing on giving wisdom, the praise, the touching of the head, and the urging to teach are manifest empowerments of the three karmas, then they come after concentration. Both texts are clear—how could there be confusion?

第二「為增長」下辨加所為。且對加因名加所為，然加所為正在說法。此十亦即說法所為，展轉相成。文分二別：初十句別明、後一結說。前中，文含二意：望加所為即是別說，望於說法即說法之意，謂加為說法。說法為何？為增佛智等。然說法所為即加所為。於十句中，初總、餘別。總謂說十住法。今信解諸菩薩修行，增長性習二性，生菩提智故。又此因智即同佛智，亦得言增。增智何用？深入法界等故。九句五對：初二證真了俗對。謂入無入相，故云深入。了相了性，故云善了。次二無障無礙對。由入法界，離煩惱礙。由了眾生，離所知障。次二圓因趣果對。謂巧安真俗無等故因圓，入薩婆若故云果滿。次二識法知根對。後一句雖非文對而是義對，謂內持諸法、外說利他。「所謂」下總結所說。謂若說十住，則前所謂皆得成就。

> Second, under "for growth," it distinguishes the purpose behind the empowerment. When viewed in relation to the empowering cause, it is called the purpose of empowerment, but the true purpose of empowerment lies in expounding the Dharma. These ten points are also the purpose of expounding the Dharma, mutually reinforcing one another. The text is divided into two parts: first, the ten statements individually clarify, and then a single statement concludes. Within the former, the text contains two layers of meaning: from the perspective of the empowering purpose, it is an individual explanation, and from the perspective of expounding the Dharma, it is the intent behind the Dharma, meaning that empowerment serves to expound the Dharma. What is the purpose of expounding the Dharma? It is to increase Buddha wisdom and so on. Thus, the purpose of expounding the Dharma is precisely the purpose of empowerment. Within the ten statements, the first is general, and the remaining are specific. The general one speaks of teaching the ten abodes. It enables faithful understanding and the practice of all bodhisattvas, nurturing the two inherent natures—natural and cultivated—and giving rise to bodhi wisdom. Moreover, this wisdom from causes is identical to Buddha wisdom, so it can also be said to increase. What is the use of increasing wisdom? It is to deeply enter the Dharma realm and so on. The remaining nine statements form five pairs: the first pair is realizing the true and understanding the conventional. Entering without a mark of entering is called "deep entry"; understanding both appearance and nature is called "skilled comprehension." The second pair is freedom from obstacles and hindrances. By entering the Dharma realm, one is freed from affliction obstacles; by understanding sentient beings, one is freed from the obstacle of what is knowable. The third pair is perfecting the cause and reaching the fruit. Skillfully resting in true and conventional reality, with nothing equal, completes the cause; entering sarvajñā—all-knowing wisdom—fulfills the fruit. The fourth pair is discerning Dharma and knowing faculties. Though the last statement is not paired in the text, it is a pairing in meaning, namely, internally upholding all dharmas and externally teaching for the benefit of others. "That is to say" concludes what has been said. If one expounds the ten abodes, then all the aforementioned points are accomplished.

第三「善男子」下正辨加相，分三：先口加，勸說以增辨；二意加，冥被以益智；三身加，摩頂以增威。今初，可知。二「是時」下意加中，先加、後釋。前中與十種智，初總，謂四無礙解智是說法所依故；餘皆樂說無礙。一無著者，論名不著辯才，於所說法無住著故。即七辯中捷辯，須言即言，故無著也。二無斷知，即無斷辯，謂相續連環終無竭故。三無癡者，即是迅辯，明於事理心無癡闇，言則迅疾如懸河故。四無異者，即應辯也，應時應根無差異故。五無失者，即無錯謬辯，凡說契理無差失故。六無量者，即豐義味辯，名數事理皆無量故。七無勝者，即一切世間最上妙辯，此有五德：一甚深如雷、二清徹遠聞、三其聲哀雅如迦陵頻伽、四能令眾生入心敬愛、五其有聞者歡喜無厭，具斯五義故云無勝。上即七辯。八無懈者，通策前七無疲倦故。九無奪者，具前總別，無能制伏令退屈故。後「何以故」下徵釋。先徵意云：諸佛有力能與、有慈能普，何故十智唯與法慧？下釋云：法慧得此三昧，法爾如是，得諸佛加。三「是時」下身加，一令增威、二令起故。然三加同時，隨義為次，承前說便故先語加，為令起定身最居後。準《地論》「經有諸佛不離本處，則去住無礙。手又不延，則延促無礙。同時觸頂，一多無礙，故是奇特。」要摩頂者，《楞伽》云「若有不為如來二種神力之所建立而能說法，無有是處。一者身面言說神力，即前語加。二者灌頂神力，即智灌心頂、手摩身頂。」頂受摩者，上稟尊力故。右手者，法慧所說順理機故，諸佛隨順法慧說故。第三「法慧菩薩」下起分，略由四意：一三昧事訖故、二已得勝力故、三說時至故、四定無言說故，此四後後以釋前前。

> Third, the section beginning with "Good men" clarifies the specific characteristics of the加持 (blessing). It has three parts: first, verbal blessing—encouraging him to speak, thereby enhancing his eloquence; second, mental blessing—secretly aiding him, thereby enriching his wisdom; third, physical blessing—touching his head, thereby increasing his authority. The first part is self-evident. In the second part, beginning with "At that time," the mental blessing has two aspects: first, the blessing itself, and second, its explanation. Within the blessing, ten types of wisdom are given. The first is general: the four unhindered wisdoms, which serve as the basis for teaching the Dharma. The rest pertain to the unhindered eloquence of delight in speech. First, "non-attachment" refers to the eloquence of not clinging—since one does not dwell on what is spoken, it corresponds to the swift eloquence among the seven types: speaking as soon as needed, hence no attachment. Second, "uninterrupted knowledge" means unceasing eloquence—continuous and unbroken, never exhausting. Third, "non-delusion" is the sharp eloquence—clear understanding of phenomena and principles without confusion, so words flow swiftly like a rushing river. Fourth, "non-difference" means responsive eloquence—responding appropriately to time and capacity without discrepancy. Fifth, "non-erroneous" is the eloquence of no mistake—all speech accords with truth, without error. Sixth, "immeasurable" is the eloquence of abundant meaning—names, numbers, phenomena, and principles are all limitless. Seventh, "unsurpassed" is the finest eloquence in all worlds, possessing five qualities: deep like thunder, clear and far-reaching, solemn and pleasing like the kalaviṅka bird's call, able to inspire reverence and love in sentient beings, and bringing joy without satiety to all who hear it. These five qualities make it unsurpassed. These correspond to the seven types of eloquence. Eighth, "untiring" energizes the previous seven, ensuring no fatigue. Ninth, "invincible" encompasses both general and specific aspects, such that nothing can overpower or cause retreat. Then, "Why?" explains. The implied question is: since all Buddhas have the power to give and the compassion to be universal, why is this tenfold wisdom given only to Dharmamati? The answer: having attained this samādhi, it is natural that Dharmamati receives the Buddhas' blessing. In the third part, beginning with "At that time," the physical blessing has two purposes: first, to increase his authority, and second, to rouse him from stillness. Though the three blessings occur simultaneously, they are ordered by meaning: following preceding text, verbal blessing comes first, while the physical blessing for rousing from samādhi is placed last. According to the \*Daśabhūmika Śāstra\*, "The Buddhas, without leaving their original places, demonstrate freedom in coming and going. Their hands do not extend, yet they show freedom in extension and contraction. Touching the head simultaneously shows the freedom of one and many. Thus it is wondrous." As for why the head is touched, the \*Laṅkāvatāra Sūtra\* states: "It is impossible for anyone not established by the two kinds of Buddha’s spiritual powers to teach the Dharma. The first is the spiritual power of body and speech—namely, the verbal blessing. The second is the spiritual power of anointment—namely, wisdom anointing the mind and crown, and the hand touching the head and body." Touching the head signifies receiving authority from above. The right hand is used because Dharmamati's teaching accords with truth and capacity, and the Buddhas follow his exposition. Third, the section beginning with "Dharmamati bodhisattva" concerns arising from samādhi, explained by four reasons: first, the samādhi has accomplished its purpose; second, he has gained supreme strength; third, the time for teaching has arrived; and fourth, stillness involves no speech. These four are sequentially interdependent, each explaining the preceding one.

## 大方廣佛華嚴經疏卷第十七

> Commentary on the Avatamsaka Sutra, Volume 17