[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 10.4 # 華嚴經探玄記 10.4 華嚴經探玄記 10.4 - **Language:** Classical Chinese ### [10.4](https://indike.org/pramana/in.bauddha.taisho.1733.10.4) 第三請中二：初明金剛藏舉損以違、後明解脫月歎益重請。前中二：先長行、後偈頌。前中二：先領前所歎舉德兼失故云雖也。二「其餘樂小」下舉損以違，此中三句：一敗善之損；二「是人」下失樂之損，又可前成苦因、後得苦果；三「我愍」下結其默意，又指彼餘處後時小眾為餘，非是會中有此小眾。又是地前不定種性，不能一向修菩薩道，故云樂小也。論釋中三句內，先釋默意，謂不見樂小眾生有此法器，法器無故聞增疑惑；二釋初句，於中疑妨正行，心迷義者惑障解也；次顯過失，謂以有疑故敗先所修名壞善法、以有惑故一向不行名遠善法。「如是」下釋第二句，以疑故於正行不受、以惑故於退行而受，以此為因故感彼生死長夜流轉，無樂故衰也，有苦故惱也。二頌中二：初一頌半頌前領所歎，謂隨阿含信堅若須彌，定心證理不亂如海；後一頌半頌前舉損以違中。初四句頌敗善損，經云「取相名識、不取相名智。」又分別名識，隨言取義故；不分別名智，深解離言法故。次句頌衰惱等。後一句頌默意可知。第二解脫月請中二，謂長行與頌。前中亦二：先正請、後結請。前中有三：初願承力等，總相勸說，翻前默意；二「佛所護念」下明佛力加護，令人信解，翻前疑惑；三「一切菩薩」下明地法要勝，說必多益，翻前衰惱。初中，勸承力說者，為明大眾承力堪聞故。善分別者，令順理說故。不思法者，明此地法縱因謗得聞猶獲利益，故難思也。第二文中二：初標、後釋。標中明此地法雖不思議，佛力加護必令易信，釋中所以名此地法以為佛護念事。釋十方世界中但說十地，十方諸佛法爾護念，如上加分等。第三文中有四：初立宗，謂一切菩薩護持如是十地事故勤行精進，如下他方證成等。二出因。云何故菩薩同護此法？以是菩薩最上所行者，上是首義，首是初義，論經名為最初所行，是阿含行故。得至一切佛法故者，是證得行故。三舉喻中，初章者是悉曇章中初噁阿等十二音，或加唎離等為十四音則字緣也，及迦佉等三十六字為界也。以音加字轉成一切諸名句文等故，故云初章為本。然此所成一切諸字，皆即不離本初章故，故云皆初章所攝。四「如是」下合結，謂十地合初章也，一切佛法合一切字也。上來請竟。二「是故」下結請可知。論中何故復重請者？前已重請，今此更重，故名復重也。疑惑有二：一不定者則可避、二定者不可避。此約定為言，故云不可避也。不說多過者，略有四過：一不定疑惑眾生，不得轉之以成信解；二已成信解者，不得成就阿含行故；三已得成就阿含行者，不得入證故；四得入證者，不得佛法故。有斯四失，故云多過也。不成一切佛法者，是上四種皆不成故也。下釋疑中，先問：諸佛有力能令生信，何故猶起謗意？此依前不可避為問。下釋中，以諸眾生有二種定，故不可避也。曾已造作決定之業，受報必然，名感報定。宿罪熏心，令必造惡，名作業定。縱佛自在，於彼二定欲差，闕其緣，使不成就，終亦不可攝。論云「嘶字師子形相者，梵本嘶字似師子蹲踞故也。」餘義可知。頌中，初一頌半頌前初段，總勸說文。於中，初二句歎說者。次四句頌前善分別不思法等，謂十地行是行也，所入十地法是所入位也。又地行是加行智，地法是根本智也。又地行是施戒等智，所入地法是遍滿等十地法界。又初阿含行，後「入證法」下二句因圓得果。「所有十方」下頌前第二文諸佛法應護念等。後之二頌頌前第三文，於中有法、喻、合。法中初二句頌最上所行阿含行，次二句頌得其佛法證得行，餘文可知。解脫月請竟。第二大眾同請中，先長行、後頌。頌中五頌半分二：初四頌半歎人請、後一歎法請。前中二：初二歎說者請、餘歎聽者。請前中初五句歎金剛藏具證德阿含德、後三句歎金剛藏能令聽者入證入阿含。前中，初四句歎證力辯才成就、後一句歎阿含力辯才成就，以此二力方能有說，故偏讚也。故論云「以證力等是故讚歎。」初中，上者此總，總有二義：一寬，謂該二力，顯俱上故，論云「上者是總」也；二狹，謂唯就證力以顯勝故，論云「又復上者，顯證力等。」妙智慧者，是真實智，則正體智也。樂說無有量者，是後得智，與說法為本，故云體性也。德重如山王者，顯上二智尊重之相。哀愍說十地者，是彼後智對緣巧說，故云果也。此三皆依前起後，可知。字義有二：一詮表義、二莊嚴文辭義。論云「字義成就者是初義也，釋彼經中真實義相應。復是滑利等者是後義，釋彼經中美妙言也。」謂言辭流澤名為滑利，言辭巧妙故曰勝上。經戒念慧清淨者，此一句歎阿含德，謂戒者禁心，守念是論經念堅也。能受佛雲雨說法，持之不失，故云受持。復為他說，令分明顯了，故云顯說，此釋念堅也。是菩薩於阿含中淨慧無疑者，釋慧清淨也。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。然此大眾如是行德，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：妄想是根本，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。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，此中約後智與所說并依法所成為三，故不同也。論文可知。 > In the third request, there are two parts: first, explaining that Vajragarbha pointed out the harm in order to decline; second, explaining that Vimukticandra praised the benefit to request again. In the former, there are two: first, prose; second, verses. In the former \[prose\], there are two: first, accepting what was praised previously, putting forward virtues along with the \[potential\] loss, hence saying "although"; second, from "The rest delight in the small" downwards, putting forward the harm in order to decline. Here there are three clauses: 1. the harm of ruining good roots; 2. from "These people" downwards, the harm of losing bliss—alternatively, the former constitutes a cause of suffering, and the latter obtains the result of suffering; 3. from "I have pity" downwards, concluding his intention to remain silent. Furthermore, it refers to those inferior assemblies in other places and later times as "the rest"; it does not mean there were such inferior assemblies present within this assembly. Moreover, they are those of indefinite lineage prior to the bhūmis who cannot exclusively cultivate the bodhisattva path, hence it says "delight in the small." In the treatise's explanation, within the three clauses, it first explains the intention to remain silent, meaning he does not see that beings delighting in the small have this vessel for the Dharma; because they lack the vessel for the Dharma, hearing it would increase doubts. Second, it explains the first clause: wherein doubts hinder correct practice, and minds bewildered by the meaning means confusion obstructing understanding. Next, it reveals the faults: because having doubt ruins what was previously cultivated, it is called "destroying good dharmas"; because having confusion makes them utterly fail to practice, it is called "being distant from good dharmas." From "Like this" downwards, it explains the second clause: because of doubt, they do not accept correct practice; because of confusion, they accept retrogressive practice. Taking this as a cause, they consequently experience wandering in the long night of saṃsāra; lacking bliss, there is decline; having suffering, there is torment. In the second part, the verses, there are two: the first verse and a half versify the previous acceptance of what was praised, meaning that following the Āgama their faith is firm as Sumeru, and with settled minds realizing the truth they are undisturbed like the ocean; the latter verse and a half versify the previous putting forward of harm to decline. The first four lines versify the harm of ruining good roots; the sūtra states, "Grasping characteristics is called consciousness; not grasping characteristics is called gnosis." Furthermore, conceptual discrimination is called consciousness, because it grasps meanings following words; non-discrimination is called gnosis, because it profoundly understands the Dharma free from words. The next line versifies decline and torment. The final line versifies the intention to remain silent, as can be understood. In the second part, Vimukticandra's request, there are two, namely prose and verse. In the former, there are also two: first, the main request; second, the concluding request. In the former, there are three: first, "May you, relying on the power..." and so on, generally encouraging speech, reversing the previous intention to remain silent; second, from "Protected and mindful of by the Buddhas" downwards, explaining the empowerment and protection of the Buddha's power to cause people to have faith and understanding, reversing the previous doubt; third, from "All bodhisattvas" downwards, explaining that the bhūmi teachings are essential and supreme, so expounding them will certainly bring great benefit, reversing the previous decline and torment. In the first, encouraging expounding by relying on the power is to explain that because the great assembly relies on the power, they are capable of hearing. "Well distinguishing" is to cause him to speak in accord with truth. "Inconceivable dharmas" explains that even if one comes to hear this bhūmi teaching due to slandering it, one will still obtain benefit; hence it is hard to conceive. In the second passage, there are two: first, the heading; second, the explanation. In the heading, it explains that although this bhūmi teaching is inconceivable, the protection and empowerment of the Buddha's power will surely make it easy to believe. In the explanation, \[it gives\] the reason why this bhūmi teaching is called an affair protected and cared for by the Buddhas: it explains that throughout the worlds of the ten directions, whenever the ten bhūmis are taught, the Buddhas of the ten directions naturally protect and care for them, as with the empowerment mentioned above. In the third passage, there are four: 1. establishing the thesis, meaning that all bodhisattvas diligently exert vigor to protect and maintain such affairs of the ten bhūmis, as with the confirmations from other directions below; 2. presenting the cause: why do the bodhisattvas together protect this Dharma? Because it is the supreme practice of bodhisattvas. "Supreme" has the sense of "head," and "head" has the sense of "initial"; the treatise and sūtra call it "the initial practice," because it is the Āgama practice. "Because it leads to all Buddha-dharmas" is because it is the practice of realization. 3. In presenting the simile: the "initial syllabus" refers to the twelve vowels such as a, ā, etc., in the Siddham syllabus, or with the addition of ṛ, ṝ, etc., making fourteen vowels, which are the vocalic conditions, and the thirty-six consonants such as ka, kha, etc., which are the radicals. Because combining vowels with consonants transforms and produces all names, phrases, and syllables, it is said that the initial syllabus is the root. However, all these syllables thus produced are not separate from the original initial syllabus, hence it says "all are subsumed by the initial syllabus." 4. From "In this way" downwards, the application and conclusion, meaning the ten bhūmis correspond to the initial syllabus, and all Buddha-dharmas correspond to all syllables. The request above is finished. 2. From "Therefore" downwards, the concluding request is understandable. In the treatise, why is it requested yet again? It had already been requested again before, and now it is repeated once more; hence it is called "requesting yet again." Doubts are of two kinds: 1. indefinite ones, which can be avoided; 2. definite ones, which cannot be avoided. This is spoken with respect to the definite, hence it says "cannot be avoided." As for "not speaking entails many faults," briefly there are four faults: 1. beings with indefinite doubts cannot be transformed to attain faith and understanding; 2. those who have already attained faith and understanding cannot accomplish the Āgama practice; 3. those who have accomplished the Āgama practice cannot enter realization; 4. those who have attained realization cannot attain the Buddha-dharmas. Possessing these four detriments, it is said to have "many faults." "Failing to accomplish all Buddha-dharmas" means that all four above are unaccomplished. Below, in resolving doubts, first it asks: the Buddhas have the power to cause faith to arise; why would slanderous thoughts still arise? This asks based on the aforementioned "cannot be avoided." In the explanation below: because beings have two kinds of determinacy, it cannot be avoided. Having already performed determinate karma, experiencing the retribution is inevitable; this is called "determinacy of incurring retribution." Past transgressions perfuming the mind, causing them inevitably to commit evil; this is called "determinacy of creating karma." Even with the Buddha's sovereignty, if He wishes to alter those two determinacies by lacking conditions so that they do not come to fruition, in the end they still cannot be gathered in. The treatise states, "The character si has the form of a lion, because in Sanskrit manuscripts the character si resembles a lion crouching." The remaining meanings are understandable. In the verse, the first verse and a half versify the first section above, the text of general encouragement to speak. Therein, the first two lines praise the speaker. The next four lines versify the previous well-distinguishing of the inconceivable dharmas, etc., meaning the practice of the ten bhūmis is the practice, and the Dharma of the ten bhūmis entered is the stage entered. Furthermore, the bhūmi practice is preparatory gnosis (prayogāvasthā-jñāna), and the bhūmi Dharma is fundamental gnosis (mūla-jñāna). Furthermore, the bhūmi practice is the wisdom of giving, morality, etc., and the bhūmi Dharma entered is the dharmadhātu of the ten bhūmis, such as omnipresence. Furthermore, the first is the Āgama practice, and later, the two lines from "entering the realized Dharma" downwards show the cause perfected to obtain the fruit. From "All in the ten directions" downwards versifies the second passage above, that the dharmas of all Buddhas should naturally be protected and cared for. The latter two verses versify the third passage above, within which there are the Dharma, the simile, and the application. In the Dharma, the first two lines versify the supreme practice, the Āgama practice; the next two lines versify the practice of realization that attains the Buddha-dharmas; the rest of the text is understandable. Vimukticandra's request is finished. Second, the common request of the great assembly: first prose, then verse. Among the verses, five and a half verses are divided into two: the first four and a half praise persons to make the request; the last one praises the Dharma to make the request. In the former, there are two: the first two praise the speaker to make the request; the rest praise the listeners. In the former request, the first five lines praise Vajragarbha as possessing the virtue of realization and the virtue of the Āgama; the latter three lines praise Vajragarbha's ability to cause listeners to enter realization and enter the Āgama. In the former, the first four lines praise the accomplishment of eloquence through the power of realization; the last line praises the accomplishment of eloquence through the power of the Āgama. Only with these two powers can there be expounding; hence they are particularly praised. Therefore, the treatise states, "Because of the power of realization, etc., he is therefore praised." In the first, "supreme" is general, having two senses: 1. broad, meaning it encompasses both powers, showing that both are supreme; the treatise states, "'Supreme' is general." 2. Narrow, meaning it exclusively displays excellence in terms of the power of realization; the treatise states, "Moreover, 'supreme' reveals the power of realization, etc." "Wondrous wisdom" is authentic wisdom, namely fundamental gnosis. "Boundless delight in speech" is subsequent wisdom (pṛṣṭhalabdha-jñāna), which serves as the root for expounding the Dharma; hence it is called "the essence." "Virtue heavy as the king of mountains" reveals the venerated aspect of the two wisdoms above. "Compassionately expounding the ten bhūmis" is that subsequent wisdom skillfully speaking in response to conditions; hence it is called "the fruit." These three all arise sequentially based on the former, as can be understood. Words and meanings have two aspects: 1. expressing meaning; 2. adorning phrases. The treatise states, "Accomplishment of words and meanings is the first sense, explaining that in the sūtra it accords with true meaning. Being smooth and fluent, etc., is the second sense, explaining the beautiful words in the sūtra." Speech being fluent and lustrous is called smooth; speech being skillful is called supreme. In the sūtra, "precepts, mindfulness, and wisdom are pure": this line praises the virtue of the Āgama, meaning that precepts restrain the mind, and guarding mindfulness corresponds to the firm mindfulness in the treatise and sūtra. Being able to receive the Buddha's Dharma teaching like cloud and rain and holding it without loss is called receiving and upholding. Furthermore, expounding it for others to make it distinct and clear is called manifest explanation; this explains firm mindfulness. "This bodhisattva has pure wisdom without doubt regarding the Āgama" explains pure wisdom. From here, the three lines below show causing the listeners to enter the teaching and realization. Therein, "expounding the meaning of these ten bhūmis" means causing the listeners to attain the Āgama practice; the two lines below cause them to enter realization. "Root of the ten powers" causes those who have already entered the bhūmis to attain the fruit of Buddhahood. "Original practice of unobstructed gnosis" causes those who have not yet entered the bhūmis to enter the unobstructed gnosis of the bhūmis. Because the gnosis of the ten bhūmis can remedy the ten obscurations, it is called unobstructed. Below, praising the assembly as capable of hearing: therein, the first verse and a half praise the assembly as having faculties; the latter verse praises the assembly as having desire \[for Dharma\]. In the former, precepts mean well abiding in external deportment to counteract arrogance; concentration means leaving behind grasping and clinging, subduing the inner mind to counteract selfhood. That is, due to clinging to self, one lacks respect for the Dharma; due to giving rise to arrogance, one lacks reverence for the teacher; precepts and concentration eliminate these, making them capable of hearing the Āgama; hence it says "pride and arrogance have already been extinguished." Wisdom means right view and good reflection on meaning, counteracting wrong views. Merit means joy with a right mind, counteracting doubt and torment. By means of these two practices they are capable of attaining realization, hence it says "all wrong views have ended" and "this assembly is without doubt." However, that the great assembly possesses such practices and virtues has long been known by Vajragarbha beforehand, hence it says "gathered in the benevolent one's mind"; "benevolent one" refers to Vajragarbha. The remaining lines are understandable. In the treatise, "delusion is being associated with afflictions among false views": this explains the word "delusion" in that sūtra, meaning delusion is false discrimination; hence above it states there are two false discriminations incapable of attaining realization. Question: False discrimination is fundamental, not views or doubts; how can it be said that there are two false discriminations? Explanation: Because they are likewise underlying afflictions (anuśaya) within inverted views, they are subsumed under views. In the treatise, "profound means good contemplation with subtle intention": because of contemplating the principle of true suchness and counteracting the former delusion, it says "subtle intention," etc. From "Like a sick person longing for a good physician" downwards, one verse praises the assembly as having supreme desire to seek the Dharma. The treatise and sūtra list four kinds; here there are only two, fully explained as in the treatise. But worldly amṛta has four meanings: 1. dispelling thirst like water; 2. eliminating hunger like food; 3. curing disease like medicine; 4. producing pleasure like honey; therefore it is used as a metaphor for the heard Dharma. Namely hearing, reflecting, cultivating, and realizing, as should be known according to the treatise. From here, one verse explains praising the Dharma to make the request. Here, "vast mind" is the pure wisdom in the treatise; this is subsequent wisdom, the basis upon which Dharma is expounded. The three lines below are the essence, which is the essence of the expounded Dharma. 3. Relying on this exposition, one attains the Buddha's ten powers and bodhi, which is called the fruit. In the sūtra, this line is omitted, as can be understood. The three meanings here differ from before: previously, fundamental wisdom, subsequent wisdom, and the expounded were taken as three; here, subsequent wisdom, the expounded, and what is accomplished relying on the Dharma are taken as three, hence they differ. The treatise text is understandable. > — English (machine translation) (machine translation) - [Previous: 10.3](https://indike.org/pramana/in.bauddha.taisho.1733.10.3) - [Next: 10.5](https://indike.org/pramana/in.bauddha.taisho.1733.10.5) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1733.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.10.4) — English, machine translation ## Linked texts (1) - [華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.2755.1.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.10.4](https://indike.org/pramana/in.bauddha.taisho.1733.10.4) · Pramāṇa