[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) › 12.12.1 # 華嚴經探玄記 12.12.1 華嚴經探玄記 12.12.1 - **Language:** Classical Chinese ### [12.12.1](https://indike.org/pramana/in.bauddha.taisho.1733.12.12.1) 第二厭行分中，論分三：初厭離有為，名護煩惱； 二捨狹劣心，名護小乘行； 三上求廣大，名方便攝行。 又由善巧攝起八禪等行，故名方便攝行。 就初中有二十句：先十句明無常觀； 後十明無有救者，約人顯失。 就初中，先一句總，謂如實相者，有為之法理實無常，故名實相。 論名命行不住者，有為諸法相續名命； 遷流稱行，即此不住，名曰無常。 別中分二：初云何此無常者，問彼有為法無常法。 二何者是無常，問彼法上無常之義。 前中，經有六句，於中初四約內正報、後二約外依報。 前中，一約苦無常者，論釋依身轉時力生三苦者，內報遷流名身轉時。 轉能生苦，說轉為力。 苦由轉生，故名為依。 以其苦故，性是無常。 二無我無常者，論經無此，謂遇違緣而便損壽，不自在故無我，無我則無常也。 三不淨無常者，依於飲食好惡之力，令其形色不淨、有增有損，增損不定是無常也。 四不久無常者，論經名無常，此乃以麁無常顯細無常。 論依不護諸惡力者，履嶮飡毒名為不護，依此力故令身夭壽。 下二約依報中，初約世界、後約資財。 初中，依世界成力者，由依成力有此滅壞，故名敗壞無常。 後一由財無定主之力：一處不住故，名不可信相。 二何者是無常者，明無常之義。 或以生滅流轉為無常義，通大小乘，如餘處說。 或以不生不滅為無常義，此唯大乘，如《維摩》說。 或說二種，如此文。 或說三種，一無物無常，約遍計性； 二生滅無常，約依他性； 三離不離無常，約圓成性。 以在纏時名不離垢，出障離時名為離垢，約斯不定名為無常，具如《中邊論》及《佛性論》等說。 上二並大乘終教說。 言小時無常者，以念念生滅無暫時停故。 此中名不生不滅者，謂不定生故速滅、不定滅故還生，是故約俱不定亦名不生滅也。 二自性不成實無常者，謂三世中法無自性故，不從前際中來名為不生、不去至後際名為不轉、現在不住。 此中三世約相續門說，若約生滅門，即應說當來名來、過去稱去。 由有此二門故，與餘處不相違也。 第二無救者，初牒前無常是實也、「知諸法」下正顯無救。 初言知無作無起者，於無常法中無能為其起作救護。 論經名無有救者，此是總句。 言「無來」下別辨，於中初四就死時明無救：一於少壯時無常未至，望於後死，無所依怙使其得免，故名無所依止。 此中名無來無去者，無有依怙來，能令無常去故云也。 二於年衰將死，無常至時無能救者，以無常死臨多共憂故名憂，謂憂念相續曰多，與心俱起曰共。 三於生蘊壞時死相現前，中間憂念轉增名悲。 四於四大分時生諸苦惱。 上四死時無救相顯，故於先辨也。 次二句於外愛求事中過患無救。 初憎愛繫者，謂追求時，謂貪其所欲、憎其不欲，於順違境愛憎妄想常轉不捨，對治不入，故名無救。 二論經名憂惱轉多者，於受用時樂少苦多，謂於資財守護，致怨心乃至失命，苦惱多於貧窮苦也。 此經略無此句。 下四句約身苦無救。 於中，初無停積者，明身老時小壯不可復集，故名無救。 二無定生處者，明沒命盡時，不能定知生於何道。 論經略無此句。 三但為貪等者，明小壯時依三受起三毒自燒善根，亦是衰損自身，故名無救。 四增長後世者，於年衰時無量病苦所增長也。 病通始終，老時多故。 又釋：因病造業，增後世苦。 無實如幻者，明虛妄也。 論中重釋。 後三句與初四俱是身患事，何不在初一處同說示身數數過患事者？ 顯身患多故。 護煩惱行竟。 第二護小乘行中，初十句護小心、後二十句護狹心。 前中，初總、後別。 總中，先牒前，謂初觀無常已生厭心，後觀無救轉更生厭，故云轉復厭離。 下趣後，謂正護小乘小心，求佛大果，故云趣佛智慧。 下別辨中二：初五句求佛菩提，論名攝功德大； 後四求大涅槃，論名清淨大。 > In the second section on the practice of loathing, the commentary divides it into three: first, loathing and leaving conditioned things, which is called guarding against afflictions; second, relinquishing a narrow and inferior mind, which is called guarding against the practices of the Hinayāna; third, seeking the vast and great above, which is called practice embraced by upāya. Furthermore, because one skillfully embraces and arouses practices such as the eight dhyānas, it is called practice embraced by upāya. Within the first, there are twenty phrases: first, ten phrases clarify the contemplation of impermanence; the latter ten clarify that there is no savior, revealing defects with respect to persons. Within the first, there is first one general phrase, namely "in accordance with the true mark": conditioned phenomena are in reality impermanent, hence called the "true mark." The commentary calls it "the activities of life not abiding": the continuity of conditioned phenomena is called "life"; their flux is called "activity"; this very non-abiding is called "impermanence." Within the particulars, there are two: first, "how is this impermanence?", asking about the conditioned phenomena, the impermanent dharmas; second, "what is impermanence?", asking about the meaning of impermanence in those dharmas. In the former, the sūtra has six phrases, within which the first four are in terms of the internal primary reward, and the latter two are in terms of the external dependent reward. In the former, first, in terms of the impermanence of suffering, the commentary explains that "relying on the power of the body's transformation, the three sufferings arise": the flux of the internal retribution is called "the time of the body's transformation"; transformation can produce suffering, so transformation is called "power"; suffering arises reliant on transformation, hence called "relying"; and because it is suffering, its nature is impermanent. Second, the impermanence of selflessness: the commentary's sūtra text lacks this; it means that encountering adverse conditions impairs lifespan, and lacking autonomy, it is selfless; being selfless, it is impermanent. Third, the impermanence of impurity: relying on the power of food and drink, good or bad, causes its physical appearance to be impure, increasing and decreasing; increasing and decreasing irregularly is impermanence. Fourth, the impermanence of not lasting long: the commentary's sūtra text calls it "impermanence"; this uses coarse impermanence to reveal subtle impermanence. The commentary's "relying on the power of not guarding against various evils": treading on perilous paths and ingesting poison is called "not guarding"; relying on this power causes the body to die prematurely. In the following two in terms of the dependent reward, the first is in terms of the world, and the latter is in terms of material wealth. In the first, "relying on the power of the world's formation": due to relying on the power of formation, there is this destruction, hence called the impermanence of ruin. The latter is due to the power of wealth lacking a fixed master: not abiding in a single place, it is called the mark of untrustworthiness. Second, "what is impermanence?" clarifies the meaning of impermanence. Or, taking arising, ceasing, and transmigration as the meaning of impermanence, which is common to both the Mahāyāna and Hinayāna, as stated elsewhere. Or, taking non-arising and non-ceasing as the meaning of impermanence, which is unique to the Mahāyāna, as stated in the Vimalakīrti \[Sūtra\]. Or, expounding two kinds, as in this text. Or, expounding three kinds: first, the impermanence of non-entity, in terms of the parikalpita nature; second, the impermanence of arising and ceasing, in terms of the paratantra nature; third, the impermanence of separation and non-separation, in terms of the pariniṣpanna nature. Because when entangled it is called not separated from defilement, and when emerging from hindrances and separated it is called separated from defilement; in terms of this indefiniteness, it is called impermanence, as fully explained in the Madhyāntavibhāga-śāstra, the Foxing lun, and so forth. The above two are both expositions of the Mahāyāna final teaching. The mention of "impermanence in an instant" is because arising and ceasing from moment to moment does not stop for even a short while. Here, what is called "non-arising and non-ceasing" means that because it does not definitely arise, it quickly ceases, and because it does not definitely cease, it arises again; therefore, in terms of both being indefinite, it is also called non-arising and non-ceasing. Second, the impermanence of self-nature unreality means that among the three times, dharmas lack self-nature; hence, not coming from the past is called "not arising," not going to the future is called "not turning," and in the present not abiding. Here the three times are spoken of in terms of the gate of continuity; if spoken of in terms of the gate of arising and ceasing, then the future should be called "coming" and the past called "going." Because these two gates exist, it does not contradict other texts. Second, on having no savior: first, reiterating the previous impermanence as real; from "knowing that dharmas..." downward, directly revealing the lack of a savior. First, saying "knowing there is no maker and no producer" means that amidst impermanent dharmas, none can produce or make rescue and protection for them. The commentary's sūtra text calls it "having no savior," which is the general phrase. From "no coming" downward distinguishes the particulars, within which the first four clarify having no savior at the time of death: first, in youth and vigor, when impermanence has not yet arrived, looking forward to later death, there is no reliance or protection to enable one to escape, hence called "having nothing to rely on." Here, calling it "no coming and no going" means that there is no reliance coming that can cause impermanence to go, hence it is said. Second, in declining years nearing death, when impermanence arrives, there is no one who can save, and because impermanence and death approach, there is much shared grief, hence called "grief"—continuity of sorrowful thoughts is called "much," and arising together with the mind is called "shared." Third, when the aggregates of birth disintegrate and the signs of death appear before one, grief in the interim increases further, called "sorrow." Fourth, when the four great elements separate, various pains and distresses arise. The above four clearly show the marks of having no savior at the time of death, and are therefore distinguished first. The next two phrases concern defects without rescue amidst external matters of seeking out objects of affection. First, being bound by hatred and affection: during pursuit, one is greedy for what is desired and hates what is not desired; toward agreeable and disagreeable objects, false thoughts of affection and hatred constantly turn without being relinquished, and antidotes do not enter, hence called "having no savior." Second, what the commentary's sūtra text calls "grief and distress increasing further": during enjoyment, pleasure is little and suffering is much; guarding material wealth brings forth enmity and even loss of life, suffering and distress being greater than the suffering of poverty. This sūtra text omits this phrase. The next four phrases are in terms of bodily suffering having no savior. Within them, first, "having no cessation or accumulation" clarifies that when the body grows old, youth and vigor cannot be gathered again, hence called "having no savior." Second, "having no fixed place of birth" clarifies that when dying and life ends, one cannot definitely know in which destiny one will be born. The commentary's sūtra text omits this phrase. Third, "only for the sake of greed and so forth" clarifies that in youth and vigor, relying on the three feelings, one arouses the three poisons to burn one's own wholesome roots, which is also a decline and damage to one's own body, hence called "having no savior." Fourth, "increasing future lifetimes": in declining years, one is increased by immeasurable sickness and suffering. Sickness runs through beginning and end, but is frequent in old age. Another explanation: due to sickness one creates karma, increasing the suffering of future lifetimes. "Lacking reality, like an illusion" clarifies falsity. The commentary explains this again. The latter three phrases and the first four are both matters of bodily afflictions; why are they not stated together in the first place to show the frequent defects of the body? To reveal that bodily afflictions are manifold. The practice of guarding against afflictions is concluded. In the second, guarding against the practices of the Hinayāna, the first ten phrases guard against a small mind, and the latter twenty phrases guard against a narrow mind. In the former, there is first the general and then the particular. In the general, first reiterating the previous: having first contemplated impermanence, a loathing mind was aroused; later contemplating that there is no savior, loathing arises even further; hence it says "turning to loathe and leave even further." Below, proceeding to what follows means directly guarding against the small mind of the Hinayāna and seeking the great fruit of Buddhahood; hence it says "proceeding toward the wisdom of the Buddha." Below, in distinguishing the particulars, there are two: the first five phrases seek the bodhi of the Buddha, which the commentary calls "the greatness of gathering merit"; the latter four seek great nirvāṇa, which the commentary calls "the greatness of purity." > — English (machine translation) (machine translation) - [Previous: 12.11](https://indike.org/pramana/in.bauddha.taisho.1733.12.11) - [Next: 12.12.2](https://indike.org/pramana/in.bauddha.taisho.1733.12.12.2) - [Up: 12.12](https://indike.org/pramana/in.bauddha.taisho.1733.12.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.12.12.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.12.12.1](https://indike.org/pramana/in.bauddha.taisho.1733.12.12.1) · Pramāṇa