[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) › 11.74.2 # 華嚴經探玄記 11.74.2 華嚴經探玄記 11.74.2 - **Language:** Classical Chinese ### [11.74.2](https://indike.org/pramana/in.bauddha.taisho.1733.11.74.2) 後二化梵行求眾生，妄求出道也。 初中，先舉所化、後「我應」下明化益。 初中，先總、二「邪心」下別。 別中，邪心是論中惡心也，論中有惡意。 言惡心者，此是我淨二倒，望於常樂，根本集起，故說為心。 我是常本、淨為樂原，此二性成，非作意生，故名惡心，非專念行。 又惡意者，常樂二倒伺緣現起，名為惡意專念行也。 此經中舉本收末，故略無惡意。 言行邪險道者，明此四倒是惡道因也。 下明能化，先悲、後攝。 攝中，令住正見者，治前墮邪見也。 如實法中者，治前險道。 餘如論釋。 第二「是諸眾生」下明化欲求眾生。 此有二種：一於現五欲受用生過名受用時，此約受果時； 二於未得五欲追求起過名追求時，此約造因時。 就前中有三：初受不共財者，謂已得之物不與他共，於費用時起瞋過也； 二受無厭足財者，求時無厭生貪過也； 三受貯積財者，貯而不用，順生三毒增癡過也。 就初化不共財眾生中二：先所、後能，亦是先過、後治。 前中、初鬪諍於言中、後對怨於心中，故名分別彼我也。 論中思念作報，解瞋恨也。 行熾，解熾然也。 增長，解不息也。 能治中，為治瞋故令住大慈。 第三「是諸眾生常貪」下化受無厭足財眾生，先所化、後能化。 前中，初常貪等者，內心難滿也； 二恒以等者，身口侵奪也。 論中，斗秤是身、妄語是口。 言等者，等取餘計也。 此等竝能巧侵他財不令彼覺，名方便奪。 下能化中，令住淨身口，治前邪命。 淨意，治前貪心。 第四「是諸眾生隨逐」下化受貯積財眾生。 先所化中有二：初因貯生三毒、二「常為」下結過屬癡。 論中，因體過者，釋彼經中因字也，謂由貯積，與貪等為因故。 下別釋，彼染著故者，解貪也。 散用起瞋者，釋瞋也。 寶翫等，釋癡也。 「數為」下釋結成癡過，謂不見火燒不求對治。 下明能治中，清涼處是涅槃，治前火故。 上來三門是化起煩惱眾生。 下二門化造業眾生，謂追求生過。 於中二：初追求現報造諸惡業、後追求後報造有流善業。 第五「是諸眾生常為無明」下化追求現報習諸惡行眾生。 先所化中四句：初無明覆心過，謂以無明不見現在實是苦報故，妄生樂想，求此妄樂而作大罪，復不知此罪未來當有大苦果報。 二「入大黑」下明增惡遠善過，謂由此迷異熟愚故，造惡趣業。 論中是愚癡因等者下，釋此第二過文也，謂依癡起貪瞋等使滿足名癡，為使之因。 言善行障是遠善，即離無流智處故。 順不善行，是造惡業。 三「入於生死」下明受苦報過。 論中受至大對過下釋此第三過，謂此業因納果名受、到果名至，所受苦果多有對礙故名對也。 對極名大。 又大對有二：一受彼苦身、二至彼苦處。 四「隨逐」下增邪見過。 論中多作罪因下釋此第四過，謂由多作罪因緣故，臨欲終時見地獄相，心雖生悔，不能集彼正見對治，故名隨邪見也。 下能化益中三：初化彼眾生令得慧眼，翻前初句； 二以慧眼見實法相，治第二句； 三見實使得無礙佛智，治後二句，謂證從心起名不隨他等也。 餘如論釋。 第六「是諸眾生墮生死道」下化追求後報習諸善行眾生。 謂由迷出世勝義無明，造福、不動業，求於未來人天之報也。 先明所化、後能化。 前中，句別有十，論分為三：一險道自體名為體也； 二在之難出名為障礙； 三住之失於出世善法故名為失。 初中，善根既少，令人天報危、易可顛墜，名為險道。 二障礙中有八：初二迷苦、次二迷集、次二迷道、後二迷滅。 初中，一有苦、二迷苦。 前中，將墜等者，謂厭離三塗，造善求樂，論名求出也。 然順世墜惡是過也，如世險道險危將墜。 二入邪見網者，如世險道，草葛交橫無由進涉，生死險道惡見難出，謂人天實苦，妄生樂想。 三「為種種」下二句中，初迷集、後造集。 > The final two convert sentient beings seeking religious conduct (brahmacarya) who falsely seek the way of emergence \[from saṃsāra\]. In the first \[of these two\], it first sets forth those who are converted, and below from "I should...", explains the benefit of conversion. In the first part, it is first general, and secondly, from "perverted minds" downward, it is specific. In the specific section, "perverted minds" corresponds to "evil mind" in the treatise; the treatise also has "evil thought." Regarding the term "evil mind": these are the two inversions of self and purity; when viewed in relation to permanence and bliss, they are the root origination \[of defilements\], and hence are called "mind." Self is the root of permanence, and purity is the source of bliss; these two are formed by nature and do not arise from deliberate attention, hence they are called "evil mind," not conduct of exclusive mindfulness. Furthermore, regarding "evil thought": the two inversions of permanence and bliss arise actively in waiting upon conditions, and are called "evil thought" which is conduct of exclusive mindfulness. In this sūtra, by presenting the root it encompasses the branches, and therefore omits "evil thought." Stating "traveling on perilous and perverted paths" explains that these four inversions are the causes of the evil destinies. Below, it clarifies the capacity to convert: first compassion, and then gathering in. In gathering in, causing them to "abide in right view" remedies the previous falling into wrong views. "In true phenomena" remedies the previous perilous paths. The rest is as explained in the treatise. In the second, from "These sentient beings..." downward, it clarifies converting sentient beings who seek sensual desires. There are two kinds of these: first, producing faults in the consumption of present five desires, termed the time of consumption, which pertains to the time of experiencing the fruit; second, producing faults in seeking five desires not yet obtained, termed the time of seeking, which pertains to the time of creating the cause. Within the former there are three: first, consuming non-shared wealth, which refers to obtained objects that one does not share with others, giving rise to the fault of anger at the time of expense; second, consuming insatiable wealth, giving rise to the fault of greed through insatiability at the time of seeking; third, consuming accumulated wealth, which means hoarding without using, according with and producing the three poisons, thereby increasing the fault of delusion. Within the first, converting sentient beings \[attached to\] non-shared wealth, there are two: first the object, and then the subject—which is also first the fault, and then the remedy. In the former: first, contention in speech; later, facing enmity in the mind; hence it is called distinguishing between self and other. In the treatise, "reflecting on creating retaliation" explains anger and resentment. "Blazing actions" explains blazing. "Increasing" explains not ceasing. In the remedy, in order to remedy anger, it causes them to abide in great benevolence. In the third, from "These sentient beings constantly covet..." downward, converting sentient beings who consume insatiable wealth: first those who are converted, and then the capacity to convert. In the former: first, "constantly covet..." means the inner mind is hard to satisfy; second, "constantly by..." means physical and vocal appropriation. In the treatise, measures and scales are bodily, and false speech is vocal. The word "etc." encompasses other schemes. All these can skillfully appropriate others' wealth without their awareness, which is called expedient appropriation. In the remedy below, causing them to abide in pure bodily and vocal \[actions\] remedies the previous wrong livelihood. Pure mind remedies the previous greedy mind. In the fourth, from "These sentient beings follow along..." downward, converting sentient beings who consume accumulated wealth: in the first, those who are converted, there are two: first, producing the three poisons on account of hoarding; second, from "constantly being..." downward, concluding the fault as belonging to delusion. In the treatise, "the fault of the causal substance" explains the word "cause" in that sūtra, meaning that due to accumulation, it acts as a cause for greed and so forth. In the specific explanation below, "because of defiled attachment to that" explains greed. "Arising of anger upon expenditure" explains anger. "Treasuring and playing with..." explains delusion. From "repeatedly being..." downward, it explains concluding the fault as delusion, meaning not seeing the burning of fire and not seeking a remedy. In clarifying the remedy below, "the cool place" is nirvāṇa, because it remedies the previous fire. The preceding three gateways concern converting sentient beings who produce afflictions. The following two gateways concern converting sentient beings who create karma, which means producing faults through seeking. In this there are two: first, seeking present retribution and creating all evil karmas; second, seeking future retribution and creating contaminated good karmas. In the fifth, from "These sentient beings are constantly by ignorance..." downward, converting sentient beings who seek present retribution and practice all evil actions: there are four phrases regarding those who are converted. First, the fault of ignorance covering the mind: through ignorance, not seeing that the present is actually a retribution of suffering, one falsely gives rise to the conception of pleasure, and seeking this false pleasure, commits great sins, yet furthermore does not know that these sins will bring about a great fruit of suffering in the future. Second, from "entering great darkness..." downward, it clarifies the fault of increasing evil and distancing oneself from good: due to this delusion regarding maturation, one creates karma of evil destinies. In the treatise, "cause of folly..." and so forth explains the text of this second fault below, meaning that based on delusion, one gives rise to greed, anger, and other propensities so they become fully satisfied, which is called delusion, the cause of propensities. Stating "obstacle to good conduct" means distancing oneself from good, which is departing from the locus of uncontaminated wisdom. Following non-virtuous conduct means creating evil karma. Third, from "entering into saṃsāra..." downward, it clarifies the fault of receiving the retribution of suffering. In the treatise, "fault of receiving and arriving at great confrontation" and so forth explains this third fault: this karmic cause taking in the fruit is called "receiving"; reaching the fruit is called "arriving"; and the fruit of suffering received has much confrontation and hindrance, hence it is called "confrontation." Extreme confrontation is called "great." Moreover, great confrontation has two aspects: first, receiving that body of suffering; second, arriving at that place of suffering. Fourth, from "following along..." downward, the fault of increasing wrong views. In the treatise, "cause of committing many sins..." and so forth explains this fourth fault: due to the causes and conditions of committing many sins, when on the verge of death, one sees the signs of hell; although regret arises in the mind, one cannot assemble right view as a remedy, hence it is called "following wrong views." In the benefit of the capacity to convert below, there are three: first, converting those sentient beings to attain the eye of wisdom, reversing the former first phrase; second, seeing the true nature of phenomena with the eye of wisdom, remedying the second phrase; third, seeing reality so as to attain unhindered Buddha-wisdom, remedying the latter two phrases, meaning realization arising from the mind is called "not following another," etc. The rest is as explained in the treatise. In the sixth, from "These sentient beings fall into the path of saṃsāra..." downward, converting sentient beings who seek future retribution and practice all good actions: due to ignorance that is deluded about supramundane ultimate reality, they create meritorious and unshakeable karma, seeking future retribution among humans and gods. First it clarifies those who are converted, and then the capacity to convert. In the former, there are ten distinct phrases, which the treatise divides into three: first, the substance itself of the perilous path is called the "substance"; second, being in it and finding it difficult to emerge is called "obstacle"; third, abiding in it and losing supramundane wholesome dharmas is called "loss." In the first, since wholesome roots are few, they cause human and divine retributions to be precarious and easily overturned, which is called "the perilous path." Within the second, "obstacle," there are eight: the first two are delusion regarding suffering; the next two, delusion regarding origination; the next two, delusion regarding the path; and the last two, delusion regarding cessation. In the first of these, first, having suffering; second, delusion regarding suffering. In the former, "about to fall..." and so forth means detesting and departing from the three destinies, creating good to seek pleasure, which the treatise terms "seeking emergence." Yet according with the mundane and falling into evil is a fault, just as on a worldly perilous path, being in danger and on the verge of falling. Second, "entering the net of wrong views": just as on a worldly perilous path, grass and creepers intertwine so there is no way to advance or cross, so on the perilous path of saṃsāra, it is difficult to emerge from evil views—meaning that humans and gods are actually suffering, yet one falsely gives rise to the conception of pleasure. In the third, the two phrases from "for the sake of various..." downward: first, delusion regarding origination; and later, creating origination. > — English (machine translation) (machine translation) - [Previous: 11.74.1](https://indike.org/pramana/in.bauddha.taisho.1733.11.74.1) - [Next: 11.74.3](https://indike.org/pramana/in.bauddha.taisho.1733.11.74.3) - [Up: 11.74](https://indike.org/pramana/in.bauddha.taisho.1733.11.74) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.11.74.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.11.74.2](https://indike.org/pramana/in.bauddha.taisho.1733.11.74.2) · Pramāṇa