[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) › 12.12.2 # 華嚴經探玄記 12.12.2 華嚴經探玄記 12.12.2 - **Language:** Classical Chinese ### [12.12.2](https://indike.org/pramana/in.bauddha.taisho.1733.12.12.2) 前中，一通力大，知佛神通難測，故云智不思議。 智即是神通之體。 二無比大，寄對顯勝，無有敵對故云不可稱，論經名無等也。 上二明妙用自在。 三大義大，謂義利益無量眾生，故云有大勢力，此利他德。 四無譏嫌大，希有難得，故云無能勝者，論名難得也。 此自利德。 五不同大，亦寄對顯勝，理實異外越小、超因顯勝，今論主從首而說，故云不雜外道也。 上三顯行德圓備。 第二求涅槃淨果中，論主初總釋，攝為三義：一離惑、二離苦、三得涅槃。 二別中，初離二障及習，故名無衰。 二苦根本盡憂悲亦亡，故名無惱。 三得涅槃中，經有二句：一至涅槃安隱大城，名自利德； 二至彼不還，能廣利益，故云救苦眾生也，此是無住涅槃故。 第二護狹心中，初十起悲、後十救度，亦是先悲、後慈。 初中，先牒前起後舉數總標，謂見佛智勝利，傷物不得，觀有為苦惱，愍物憂之，是故轉生殊勝悲心。 二「何等」下正顯悲行。 於中，初句為總，以諸眾生遠佛慈父曰孤、無智悲男女稱獨，由此孤獨在苦無救，深成可愍。 餘九別中，初二依欲求眾生，一求財無厭名貧無依； 二於他資財非分起惑求無休息，故云三毒等。 下三約有求眾生，於中，一苦果未脫，三界六道輪轉不絕，故云閉在等； 二苦因不除，謂煩惱所覆是彼苦因，故云常住等； 三無對治力，謂生在難處，離善導師、無善根治，云無正觀力。 下四約梵行求眾生，初三小乘、後一外道。 前中，初不求大因，名不起勝念，故云於善法心薄，以唯樂小善不樂大善故名薄也； 二不求大菩提果，故云失佛妙法，謂妄取小果恃為究竟，名懷增上慢； 三不求大涅槃果，故云而常隨等，謂縱得小乘無餘涅槃，常隨變易生死水流。 下一外道過，妄行邪道怖真涅槃。 第二正救度中，初牒前起後發總救心，此是總句。 下九別中，初三除三障顯度處、次五授三學明度行也、後一令苦滅即度果也。 初三中，應解其業結、淨其惑染、脫其苦報故云也。 次五授行中，初二授三學，謂一勸置持戒處故云著善處也，勸住定慧處故云令安住。 何故定慧合為一句？ 以前地戒成分戒別辨，後地明慧位未至故，慧從定說合為一句。 論云「三昧地故定慧合說。 」下三明授法利益，初二句約戒，一欲受戒者，令除戒疑，信重於戒，有大功德使樂受故，名為歡喜。 二已受戒者，示以持犯及顯戒德，令心樂住安固不動，故云令知所宜。 後一約定慧，謂掉沒障定、煩惱障慧，除滅此二，定慧成就，故云令得度。 又釋：掉是掉舉障於定、沒是昏沈障於慧，煩惱通障，此是細惑隨逐行人故名隨，非隨煩惱也，以是使故。 下一救度成者，令得餘無餘二種涅槃，故云使滅苦。 第三修方便攝行中，先述意、後釋文。 初者，菩薩因前觀有為多過，眾生未出，佛智大利眾生不得，復念眾生墮惑業苦，以何方便拔令得樂？ 即知不離佛無礙智。 智由何生？ 即知不離八地上如實智。 實智由何生？ 即知不離四地已上無行慧。 慧由何生？ 即知不離三地禪定。 定由何得？ 即知不離聞法。 是故菩薩先求正法，既聞法已靜處思惟，思已修習入禪無色，依定觀法起無生慧，依此漸增生無功用如實智，依此漸增生佛無礙智，得智已能盡眾生界拔苦與樂常化不絕。 文意如此，是故名為方便攝行。 二釋文者，此文方便有其五重：一起觀方便，謂牒上三心起後觀求； 二「即時欲具」下標趣方便，謂標其佛慧，彰行所趣； 三「作是思」下觀求方便，謂觀察推求度眾生法； 四「即時知住」下正知方便，謂知佛智能救眾生，乃至知由聞法； 五「菩薩如是知已」下攝修方便，謂修聞法行，攝取正法。 初中三，初牒上護煩惱行，故云如是厭等； 二牒上護狹心行，故云深念眾生； 三牒上護小心，故云見一切智等。 論主依此三心能起後行，故說此三為三種因。 初一可知。 > In the former \[section\]: First is greatness of supernatural powers (abhijñā). Knowing that the Buddha's supernatural powers are difficult to fathom, \[the sūtra\] says, "Wisdom is inconceivable." Wisdom is the very essence of supernatural powers. Second is incomparable greatness. Relying on contrast to reveal superiority, because there is no counterpart, it says, "cannot be measured"—termed "unequalled" in the Śāstra's sūtra text. The above two explain that the marvelous function is autonomous. Third is greatness of great meaning, meaning that it benefits immeasurable sentient beings, so it says, "possesses great power and influence"; this is the virtue of benefiting others. Fourth is blameless greatness: being rare and difficult to attain, it says, "none can overcome \[it\]"—termed "difficult to attain" in the Śāstra. This is the virtue of benefiting oneself. Fifth is non-identical greatness. This also relies on contrast to reveal superiority: in terms of principle, it truly differs from external \[paths\], surpasses the Hinayana, and transcends causes to reveal superiority; here the author of the Śāstra speaks from the head, thus saying, "not mixed with non-Buddhist paths." The above three show the complete endowment of the virtues of practice. In the second \[part\], on seeking the pure fruit of nirvāṇa, the author of the Śāstra first explains generally, subsuming it under three meanings: first, leaving defilements; second, leaving suffering; third, attaining nirvāṇa. In the second, particular \[exposition\]: First, leaving the two obstructions and their residual impressions (vāsanā), it is therefore termed "without decline." Second, the root of suffering being exhausted, grief and sorrow also perish, hence it is termed "without distress." Third, regarding the attainment of nirvāṇa, the sūtra has two clauses: first, arriving at the great, secure city of nirvāṇa, termed the virtue of benefiting oneself; second, arriving there and never returning, able to benefit widely, hence it says, "rescuing suffering sentient beings," as this is apratiṣṭhita-nirvāṇa. In the second \[section\], on guarding against a narrow mind: the first ten \[clauses\] arouse compassion (karuṇā), and the latter ten rescue and deliver; this is also first compassion and then loving-kindness (maitrī). In the first \[part\], it first repeats the preceding to introduce the following and cites the number as a general heading: seeing the victory and benefit of the Buddha's wisdom and lamenting that beings cannot attain it, contemplating the suffering and distress of the conditioned and pitying beings' anxiety over it, therefore one gives rise to an ever more superior mind of compassion. Second, from "What are \[they\]?" onward directly reveals the practices of compassion. Therein, the first clause is general: because all sentient beings are far from the Buddha, the compassionate father, they are called "fatherless"; lacking the sons and daughters of wisdom and compassion, they are called "solitary." Because of being thus orphaned and solitary in suffering without rescue, they truly become pitiable. In the remaining nine specific \[clauses\], the first two pertain to sentient beings who seek desires: first, seeking wealth without satiety is termed "impoverished and without reliance"; second, giving rise to defilements beyond one's due regarding others' wealth and seeking without rest, hence it says, "the three poisons," etc. The next three pertain to sentient beings who seek existence: therein, first, suffering's fruit is not escaped, revolving incessantly through the three realms and six destinies, hence it says, "locked up in," etc.; second, the cause of suffering is not eliminated, meaning that being covered by defilements is the cause of that suffering, hence it says, "constantly dwelling," etc.; third, lacking counteractive power, meaning being born in places of hardship, separated from good teachers, and lacking the antidote of good roots, it says, "lacking the power of correct contemplation." The next four pertain to sentient beings who seek the pure life (brahmacarya): the first three are Hīnayāna, and the last one is non-Buddhist paths. In the former: first, not seeking the great cause is termed not giving rise to superior mindfulness, hence it says, "their mind toward wholesome dharmas is slight," meaning that because they only delight in small goods and do not delight in great goods, it is termed "slight"; second, not seeking the fruit of great bodhi, hence it says, "losing the Buddha's marvelous Dharma," meaning falsely grasping at minor fruits and relying on them as ultimate, which is called "harbouring overweening pride" (abhimāna); third, not seeking the fruit of great nirvāṇa, hence it says, "constantly following," etc., meaning that even if they attain the Hīnayāna nirvāṇa without remainder, they constantly follow the flowing water of transmigration of inconceivable transformation. The last one is the fault of non-Buddhist paths, falsely practicing heterodox paths and dreading true nirvāṇa. In the second \[part\], on direct rescue and deliverance: first, it repeats the preceding to introduce the following, giving rise to the general mind to rescue; this is the general clause. In the following nine specific \[clauses\]: the first three eliminate the three obstructions to reveal the locus of deliverance; the next five bestow the three trainings to explain the practices of deliverance; the last one causes suffering to cease, which is the fruit of deliverance. In the first three, it speaks of this because one should untie their bonds of karma, purify their defilements, and liberate them from their retributions of suffering. In the next five on bestowing practice, the first two bestow the three trainings: meaning, first, encouraging them to abide in the place of keeping precepts, hence it says, "place them in wholesome abodes"; encouraging them to abide in the place of concentration and wisdom, hence it says, "cause them to dwell securely." Why are concentration and wisdom combined into one clause? Because in the preceding bhūmi the completion of precepts was distinguished separately, whereas in the subsequent bhūmis the explanation of wisdom is not yet reached; thus, wisdom is explained in terms of concentration and joined into one clause. The Śāstra says, "Because it is the bhūmi of samādhi, concentration and wisdom are spoken of together." The next three clarify the benefits of bestowing the Dharma. The first two clauses pertain to precepts: first, for those who wish to receive precepts, causing them to eliminate doubts about precepts, to have faith in and revere precepts, and to take pleasure in receiving them due to their great merit, it is termed "rejoicing"; second, for those who have already received precepts, showing them what is kept and broken and revealing the virtues of precepts, causing their minds to abide joyfully, secure and unshaken, hence it says, "cause them to know what is appropriate." The last one pertains to concentration and wisdom: restlessness and depression obstruct concentration, while defilements obstruct wisdom; eliminating these two, concentration and wisdom are accomplished, hence it says, "cause them to attain deliverance." Another explanation: restlessness (auddhatya) obstructs concentration, and sinking (styāna) obstructs wisdom; defilements obstruct both. These are subtle defilements that accompany the practitioner, so they are called "accompanying" (anucara), not the secondary defilements (upakleśa), because they are latent drivers (anuśaya). The next one is the fulfillment of rescue and deliverance: causing them to attain the two kinds of nirvāṇa, with and without remainder, hence it says, "cause suffering to cease." In the third \[section\], on cultivating practices gathered through upāya: first, the intention is stated; next, the text is explained. In the former: because the bodhisattva previously contemplated that the conditioned has many faults, that sentient beings have not escaped, and that sentient beings do not attain the great benefit of the Buddha's wisdom, and further reflected: "Sentient beings have fallen into defilements, karma, and suffering—by what upāya may I pull them out and cause them to attain bliss?" They immediately know that it does not depart from the Buddha's unhindered wisdom. From what does this wisdom arise? They immediately know that it does not depart from the wisdom of reality on the eighth bhūmi and above. From what does real wisdom arise? They immediately know that it does not depart from the non-active wisdom of the fourth bhūmi and above. From what does wisdom arise? They immediately know that it does not depart from the meditative concentration of the third bhūmi. From what is concentration obtained? They immediately know that it does not depart from hearing the Dharma. For this reason, the bodhisattva first seeks the correct Dharma. Having heard the Dharma, they contemplate in a quiet place; having contemplated, they cultivate and enter the dhyānas and formless \[attainments\]; relying on concentration, they contemplate phenomena and give rise to non-arising wisdom; relying on this, they gradually increase and generate spontaneous wisdom of reality; relying on this, they gradually increase and generate the Buddha's unhindered wisdom; having attained wisdom, they are able to exhaust the realm of sentient beings, pulling out suffering, bestowing bliss, and constantly transforming without cease. The intention of the text is like this, and therefore it is named "practices gathered through upāya." In the second \[part\], explaining the text: the upāya in this text has five tiers: first, the upāya of initiating contemplation, meaning repeating the above three minds to initiate subsequent contemplation and seeking; second, from "at that time, wishing to possess" onward is the upāya of pointing toward the goal, meaning pointing toward the Buddha's wisdom to indicate the goal toward which practice tends; third, from "making this reflection" onward is the upāya of contemplative seeking, meaning contemplating and investigating the Dharma for delivering sentient beings; fourth, from "at that time, knowing that dwelling..." onward is the upāya of correct knowledge, meaning knowing that the Buddha's wisdom can rescue sentient beings, up to knowing that it arises from hearing the Dharma; fifth, from "having known this, the bodhisattva..." onward is the upāya of gathering cultivation, meaning cultivating the practice of hearing the Dharma to gather the correct Dharma. In the first \[tier\] there are three: first, repeating the above practice of guarding against defilements, hence saying "thus wearying of," etc.; second, repeating the above practice of guarding against a narrow mind, hence saying "deeply mindful of sentient beings"; third, repeating the above practice of guarding against a small mind, hence saying "seeing the all-knowledge," etc. The author of the Śāstra states that relying on these three minds one can initiate subsequent practices, and therefore speaks of these three as three kinds of causes. The first is understandable. > — English (machine translation) (machine translation) - [Previous: 12.12.1](https://indike.org/pramana/in.bauddha.taisho.1733.12.12.1) - [Next: 12.12.3](https://indike.org/pramana/in.bauddha.taisho.1733.12.12.3) - [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.12.12.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.12.12.2](https://indike.org/pramana/in.bauddha.taisho.1733.12.12.2) · Pramāṇa