[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) › 11.74.3 # 華嚴經探玄記 11.74.3 華嚴經探玄記 11.74.3 - **Language:** Classical Chinese ### [11.74.3](https://indike.org/pramana/in.bauddha.taisho.1733.11.74.3) 前中如世險道，有荒榛闇𪾼，視眄莫由； 生死險道，癡闇所覆，不識苦因。 四「隨遂」下明其造集，如世險道，多諸危徑，欲進返迴； 生死險道，邪法滿世，入邪失正。 五「常為」下二句迷道，初無道體、後無道緣。 初中，如人在險，失目難出。 凡無慧眼，無由得出，謂著人天果，癡愛覆心。 六遠離導師者，明無道緣。 如人在險，自既無目，復無將導，進趣無由。 論中生惡道，是三惡道也。 放逸等，是北洲、長壽、世智三難，亦通餘人天處也。 雖值佛世，不見不聞，是生盲生聾也。 七「非出要」下二句明迷滅，初句迷正、後句有障。 初中，如人在險，迷東謂西、向南入北，謂欲求涅槃，謬求梵天正報、梵世依報。 此竝初禪，等取於上，以為涅槃。 八隨順魔心者，明障於滅。 如人在險，怨賊所侵，難得出離； 凡夫亦爾，惡魔所侵。 五欲是魔境、煩惱是魔心，貪著名隨順，已有功德却令盡、未起功德不令集。 下明於失，論經有三：初一失人、後二失法。 失法中，一失離惡法、二失於善法。 今此經中略無初二。 謂出世善法起順佛心，名為佛意； 違背名離。 下明能化中二：初令度等，治前險道之自體； 二令住等，治前障礙，反失可知。 上來二門明造業差別竟。 第七「是諸眾生為煩惱」下明有求眾生，辨其受報差別。 亦有二門：一道差別者，五趣流轉過； 二界差別者，三界繫閉過。 初中二：先明所化、後顯能化。 前中，初句總、「欲有」下別。 總中，論名沒在大河過者，五趣漂溺煩惱瀑流猶如大河，求有沒中，故是過也。 別中，句別有十三，論攝為三：初煩惱是五，起河體； 二處之多害，名為起難； 三離出世道，名之為失。 又初名惑體、二明障道、三失善友。 初中五：一欲有等者，顯深故，如世河深名為大河，四流盈滿名無量水也。 二隨生死流者，顯流故，如河雖深，若無流續即可枯竭。 今煩惱常流，故不可盡。 三「入大」下立河名，如名大河，顯其非小，以有愛水所沒故。 愛河煩惱非一，何故愛獨標名？ 以愛能潤漂溺中強，生死連綿以愛為本，故偏彰號，理實通餘。 四「為諸煩惱」下顯漂急也。 如流若緩，人在易出，急則難度。 煩惱若緩，聖道可生； 現行無間，聖道難發。 論云念念不住者，無間斷故，釋煩惱勢也。 不見岸者，無對治故，釋不能求等也。 五「常為欲覺」下顯廣，如河若狹，雖急可度； 多起惡覺，故難得越。 又如河無毒虫，或可易濟； 今為惡覺虫所害，故難得出。 下明起難四中，初一見執； 次二是愛，一約種子不滅故還來、二約現行染著故泥溺； 後一是慢。 如人在河，四事難出：一被執住、二被迴流、三為泥溺、四滯枯洲不到彼岸。 謂愛令著、慢令心舉，況陸燋枯、法水不沾也。 論中舉我等取三種我慢者，如下三地中，一我慢、二大慢、三憍慢。 初於下自高、二於等自大、三於上不恭，餘如論釋。 下明失三中，初一惡道無救失； 後二善道無出失，初一失出因、後一失出緣。 又釋：後二中，初一在人天無出意失、後一生八難異處去失。 餘如論顯。 下能化中二：先起化心、二「以善」下成化行。 行有四句：一令離苦因、二得安穩者令得涅槃、三離恐怖者令離苦果、四住智洲者令得菩提。 第八「是諸眾生深心」下明界差別中，先所化、後能化。 前中初總，謂於三界深心貪著，在之難出，事如牢獄。 下別顯之，論中如世牢獄，有五種過：一打棒楚撻、二費用資生、三親屬分張、四枷鎖著身、五欲出無由。 三界牢獄亦有斯五：一病苦、二求不得苦、三愛別離苦、四愛鎖纏縛、五無明闇障，前三苦報、後二煩惱。 論中五種難者，翻對釋也。 如無病是樂、障此名難，餘四亦爾。 此中言多有憂悲者，是論中第三愛離也； 二苦惱患難，是初苦事也。 餘三可知。 > In the former \[explanation\], just as a treacherous path in the world has wild brambles and dark gloom, so that there is no way to gaze about, so too is the treacherous path of birth and death covered by the darkness of delusion, so that one does not recognize the cause of suffering. Fourth, from "following along" downward explains their creating and accumulating \[karma\]. Just as a treacherous path in the world has many precarious tracks where one wishes to advance but turns back, so too on the treacherous path of birth and death, wrong dharmas fill the world; entering the wrong, one loses the right. Fifth, the two lines from "constantly for the sake of" downward show delusion regarding the path: the first \[line\] lacks the essence of the path, and the second lacks the conditions for the path. In the first, just as a person in a treacherous place who loses their sight finds it difficult to get out, so too the ordinary person lacks the eye of wisdom and has no way to escape, meaning that they are attached to human and heavenly fruits, and deluded craving covers their mind. Sixth, "distantly separated from the guide" explains the lack of conditions for the path: just as a person in a treacherous place has neither eyes themselves nor a leader, so they have no way to advance. In the treatise, being born in evil destinies refers to the three evil destinies. "Unrestrained," etc., refers to the three obstacles of the northern continent, long life, and worldly knowledge; it also applies generally to other human and heavenly places. Meeting a Buddha's era yet not seeing or hearing him refers to being born blind and deaf. Seventh, the two lines from "not the way of escape" downward explain delusion regarding cessation: the first line is delusion regarding the correct \[cessation\], and the second line has obstacles \[to it\]. In the first, just as a person in a treacherous place mistakes east for west or heads south to enter north, so too wishing to seek nirvāṇa, they mistakenly seek the principal retribution of Brahmā or the dependent retribution of the Brahmā world. These are all the first dhyāna, and by extension include the higher ones, taking them to be nirvāṇa. Eighth, "complying with Māra's intentions" explains the obstruction to cessation: just as a person in a treacherous place is assaulted by hostile bandits and finds it difficult to escape, so too are ordinary persons assaulted by evil demons. The five desires are Māra's realm; afflictions are Māra's mind. Greed and attachment are called complying; they cause virtues already possessed to be destroyed instead, and virtues not yet arisen are kept from accumulating. Below, the losses are explained; the treatise and the sūtra have three: the first is the loss of persons, and the latter two are the loss of dharmas. Among the losses of dharmas, one is the loss of dharmas separating from evil, and the second is the loss of wholesome dharmas. Now this sūtra omits the first two. Wholesome supramundane dharmas that arise in accord with the Buddha's mind are called the Buddha's intention; going against them is called separation. In explaining the one capable of transforming below, there are two parts: first, "causing them to cross over," etc., cures the essence of the treacherous path described earlier; second, "causing them to abide," etc., cures the aforementioned obstacles; the reversal of the losses can be understood. The above two gates explaining the differences in creating karma are concluded. Eighth, from "these sentient beings are by afflictions" downward explains sentient beings who have pursuit, discerning the differences in their receiving retribution. This also has two gates: first, the distinction of destinies, which is the fault of transmigration in the five destinies; second, the distinction of realms, which is the fault of being bound and confined in the three realms. The first part has two: first, explaining those to be transformed, and next, revealing the one capable of transforming. In the former, the first line is general, and from "desire, existence" downward is specific. In the general part, what the treatise calls the fault of sinking in the great river means that the five destinies, adrift and drowning in the torrent of afflictions, are like a great river; seeking existence and sinking within it is therefore a fault. In the specific part, there are thirteen distinct clauses, which the treatise subsumes under three: first, afflictions being five, which give rise to the river's essence; second, dwelling in it with much harm, which is called giving rise to perils; third, separating from the supramundane path, which is called loss. Alternatively, the first is called the essence of delusion, the second clarifies obstruction to the path, and the third is the loss of good spiritual friends. Among the first five: first, "desire, existence," etc., reveals depth; just as a worldly river being deep is called a great river, the four currents being overflowing is called immeasurable water. Second, "flowing along the current of birth and death" reveals flowing; for although a river is deep, if it has no continuous flow it could dry up. Now afflictions constantly flow, and thus cannot be exhausted. Third, from "entering the great" downward establishes the river's name; just as calling it a "great river" reveals that it is not small, because it is submerged by the water of craving. Afflictions in the river of craving are not just one; why is craving alone singled out in the name? Because craving can moisten, and its power to cause drifting and drowning is strong; birth and death are continuous with craving as the root, so its title is specifically displayed, though in principle it actually encompasses the rest. Fourth, from "by all afflictions" downward reveals swift drifting. If a current is slow, a person in it can easily get out, but if it is swift, it is difficult to cross. If afflictions are gentle, the noble path can arise; but when they are active without interruption, the noble path is difficult to produce. When the treatise says "not abiding for a single thought-moment," this is because they are without interruption, explaining the force of the afflictions. "Not seeing the shore," because there is no antidote, explains "unable to seek," etc. Fifth, from "constantly for the sake of thoughts of desire" downward reveals vastness; if a river is narrow, though swift it can be crossed; but because many evil thoughts arise, it is difficult to cross. Moreover, just as a river without poisonous insects may perhaps be easily crossed, but here one is harmed by the insects of evil thoughts, it is therefore difficult to escape. Below, in explaining the four parts of giving rise to perils, the first is views and grasping; the next two are craving: one in terms of seeds not being eliminated, so that one returns, and the second in terms of active defiled attachment, so that one is mired in mud; the last one is conceit. Just as a person in a river faces four difficulties in getting out—first, being held fast; second, being caught in a whirlpool; third, being mired in mud; and fourth, being stranded on an arid sandbank without reaching the other shore. That is, craving causes attachment, and conceit causes the mind to be elevated, which is compared to dry, scorched land untouched by the water of the Dharma. When the treatise mentions "self," etc., to include the three kinds of self-conceit, as in the third bhūmi below, they are: first, self-conceit; second, great conceit; and third, haughty conceit. The first is exalting oneself over the inferior; the second is aggrandizing oneself over equals; the third is being disrespectful toward superiors; the rest are as explained in the treatise. Below, in explaining the three losses, the first is the loss of having no rescue in the evil destinies; the latter two are the loss of having no way out in the good destinies: the first loses the cause of escaping, and the second loses the conditions for escaping. Another explanation: of the latter two, the first is the loss of lacking the intention to escape while among humans and gods; the latter is the loss of departing to other places among the eight difficulties. The rest are as revealed in the treatise. Below, regarding the one capable of transforming, there are two parts: first, giving rise to the mind of transformation; second, from "with goodness" downward perfects the practices of transformation. The practices have four phrases: first, causing them to leave the causes of suffering; second, gaining security, which causes them to attain nirvāṇa; third, leaving terrors, which causes them to leave the fruits of suffering; fourth, abiding on the island of wisdom, which causes them to attain bodhi. Eighth, from "these sentient beings, with profound minds" downward explains the distinction of realms; first those to be transformed, and next the one capable of transforming. In the former, the first is general: deeply attached in their minds to the three realms, being therein they find it difficult to get out, the situation being like a prison. Below, it is specifically revealed. In the treatise, just as an earthly prison has five kinds of faults: first, beating with rods and flogging; second, squandering resources for livelihood; third, separation of relatives; fourth, shackles binding the body; fifth, desiring to escape but having no way. The prison of the three realms also has these five: first, the suffering of illness; second, the suffering of not getting what one seeks; third, the suffering of separation from what is loved; fourth, being entangled by the chains of craving; fifth, the dark obstruction of ignorance. The first three are suffering retributions, and the latter two are afflictions. The five kinds of difficulties in the treatise are explained as inverse counterparts: just as freedom from illness is pleasure, obstruction to this is called a difficulty, and the other four are likewise. Here, mentioning "having much sorrow and grief" is the third, separation from the loved, in the treatise; second, "bitter afflictions, troubles, and perils" are the initial matters of suffering. The other three can be understood. > — English (machine translation) (machine translation) - [Previous: 11.74.2](https://indike.org/pramana/in.bauddha.taisho.1733.11.74.2) - [Next: 11.74.4](https://indike.org/pramana/in.bauddha.taisho.1733.11.74.4) - [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.11.74.3) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.60.48) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.11.74.3](https://indike.org/pramana/in.bauddha.taisho.1733.11.74.3) · Pramāṇa