[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 # 華嚴經探玄記 12.12 華嚴經探玄記 12.12 - **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) ### [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) ### [12.12.3](https://indike.org/pramana/in.bauddha.taisho.1733.12.12.3) 後二中，發精進因者，見佛智有利能救眾生，是故因此起大精進修彼因行。 論云「能修行彼道故、深念為因故，能善化眾生」也。 二標趣方便中，論云「依如來智慧救度眾生。 」此言示現發起方便攝行故名也。 三觀求方便中，眾生墮苦等，論經亦有業。 問：前救度十心中，於惑業苦處以三學救度，何故今言以何方便而拔濟之？ 答：前知戒等度法，而未知用何智慧能授此法。 問：若爾，前護小心中，已知如來智慧有大勢力能救眾生，何故今言以何拔濟？ 答：前雖見佛智能救，佛果在當，未可現用，謂於佛智外更有餘法能救濟不？ 故云以何方便也。 簡小涅槃同彼化城，非為究竟，故云畢竟之樂。 第四正知方便中，若具有五法四對，論攝為三。 言五者，一無礙解脫慧、二如實智、三無行慧、四禪定、五聞慧。 四對者，一依聞得禪、二依禪發慧、三依慧得實、四依實智得無礙慧。 攝為三者，初一窮盡佛果，名證畢竟盡； 末後聞慧，名為第三彼起依止行； 中間三種，名起上上證畢竟盡。 以此三種皆有下，從他起上，能起他漸增至佛，故攝為一名上上等。 然此五中，初唯所起、後唯能起、中間通二故合為一。 此經中如實智內略無不離之言，無行慧中略無不離禪方便，餘如論釋應知。 自相是現量境、同相是比量境，皆有緣造名行，證空捨此名無行慧。 此是四地法。 此地但得彼慧光明，故名明地，例如地前明得定等。 言勝進禪者，小乘中淨禪有四：一退分、二住分、三勝進分、四決定分。 今即是此第三勝進，以望前趣地方便中禪說此為勝也。 言決定者，是決定分，謂於他四地決定向故。 言自智觀者，簡異所生慧明，是此地菩薩知觀故也。 餘如論知。 第五攝修方便中，初牒前起後，謂前為救度已發大精進，今此正知所聞法要，勇猛追求，故名求法轉加精勤。 此是總句。 二「日夜」下別顯，於中有二：初明求行、二「菩薩如是方便」下顯重法心成，亦即初顯聞慧、後明聞慧因。 前中，此十一法中，或總約所受，唯教與義，謂初五求教法，餘並義。 或約所成，具成三慧，謂初五聞慧法、次一思慧法、餘五修慧法。 依是義故，論主釋名云「隨聞思修，照法顯現，故名明地。 」或約所求法體有四：初五求教法； 次三求理法； 後三求行法，略無果法，以彼非是正所行故。 論中，如前說者，次前段論文未說教義是也。 一日夜聽等，以無慢怠心故。 二聞法喜悅，無妬忌心故。 三愛法聞義，無折伏他心故。 四依法者，依大乘教，自見正取不忘失故，謂自悟不由他也。 五順法者，依披讀習誦，順聖言故。 六滿法者，靜處思惟，義圓滿故。 七辨法者，順教宣明，為他說故。 八究竟法者，依定修行故，謂此三地以定成為究竟也。 九歸法者，謂求四地已上出世間無漏智法故。 十求法者，求後諸地大悲攝生法故。 論經無此句。 十一隨順法者，求八地已上無功用行法，隨順能起佛果解脫無礙智故。 此十一中，初二示現常懃行故，是此地能求法行也。 「喜法等」下正修行故，是所求法行也。 第二重法之中二：先明能求法因、二「又如所聞」下顯所求行因。 又亦前求法、後思義。 前中論云彼常勤行以何為因者，問能求法行之因也。 云敬重等，略答為重法為因起求法行，敬重極故，名畢竟盡也，是故不惜身財等也。 文中重法校量，略舉十事：一輕寶重法，於中初至不生難想，為法捨財； 二但於說等，重人輕寶。 二「為求」下能捨內外。 於中，初總、「國土」下別。 別中，初外，前遊財易捨、國宅難，故次辨之。 論中名財所得處也。 「妻妾」下內，論名財所為者，是妻等也。 國外財易捨、妻等難，故次辨也。 三「又為」下盡敬給使，經云乃至以身而為床座等。 論名及彼所為者，是前內外所為，謂自身也。 餘物易捨、己身難，故次明也。 > Regarding the latter two \[sections\]: as for the cause for generating vigor, seeing that the Buddha's wisdom possesses benefit and can rescue sentient beings, one therefore relies on this to give rise to great vigor and cultivate its causal practices. The treatise says: "Because one is able to cultivate that path, and because deep mindfulness is the cause, one is able to skillfully transform sentient beings." Second, regarding marking the direction toward upāya, the treatise says: "One relies on the Tathāgata's wisdom to rescue and deliver sentient beings." This means that it is named so because it reveals and generates the practice that gathers through upāya. Third, regarding contemplating and seeking upāya: regarding "sentient beings falling into suffering," the treatise sūtra also includes "karma." Question: Earlier, in the ten rescue-and-deliverance resolves, one rescued and delivered them from the points of affliction, karma, and suffering by means of the three trainings; why is it now asked: "By what upāya can one pull them out and save them?" Answer: Earlier, one knew the methods of deliverance such as the precepts, but did not yet know what wisdom to use to be able to bestow these methods. Question: If so, earlier in guarding against a narrow mind, one already knew that the Tathāgata's wisdom possesses great power and can rescue sentient beings; why is it now asked: "By what can one pull them out and save them?" Answer: Although one previously saw that the Buddha's wisdom can rescue them, the Buddha-fruit is in the future and cannot yet be applied in the present. One wonders whether outside of the Buddha's wisdom there is still another dharma that can rescue and save them or not; therefore it asks, "By what upāya?" Distinguishing it from the small nirvāṇa, which is identical to that conjured city and not ultimate, it therefore says "ultimate bliss." Fourth, regarding correctly knowing upāya: if complete, there are five dharmas and four pairs, which the treatise subsumes into three. As for the "five," they are: first, wisdom of unimpeded liberation; second, knowledge of reality; third, non-active wisdom; fourth, dhyāna-concentration; and fifth, wisdom born of hearing. As for the "four pairs": first, relying on hearing to obtain dhyāna; second, relying on dhyāna to generate wisdom; third, relying on wisdom to attain reality; fourth, relying on knowledge of reality to obtain unimpeded wisdom. As for subsuming them into three: the first fully exhausts the Buddha-fruit, named "realizing the ultimate exhaustion"; the last, the wisdom born of hearing, is named the third, "practices on which that \[arising\] relies"; the middle three are named "generating the ever-higher realization of the ultimate exhaustion." Because each of these three has that which is lower, arising from others toward the higher, and can generate others progressively up to the Buddha, they are subsumed into one and named "ever-higher," etc. However, among these five, the first is exclusively that which is generated, the last is exclusively that which can generate, and the middle three partake of both; hence they are combined into one. In this sūtra, within the "knowledge of reality," the words "not apart from" are abbreviated and absent; within the "non-active wisdom," "not apart from the upāya of dhyāna" is abbreviated and absent; the rest should be understood as explained in the treatise. Specific characteristics are the objects of direct perception, and common characteristics are the objects of inferential cognition; both involve conditioned fabrications and are called "activity"; realizing emptiness and relinquishing this is called "non-active wisdom." This is the dharma of the fourth bhūmi. On this bhūmi, one merely obtains the radiance of that wisdom, hence it is called the Radiance-producing Bhūmi (Prabhākarī), just as prior to the bhūmis there is the concentration of obtaining radiance, etc. As for "superior progress dhyāna": in the Hīnayāna, there are four pure dhyānas: first, the falling-away portion; second, the remaining portion; third, the superior-progress portion; and fourth, the decisive portion. Here it is this third, the superior-progress portion, spoken of as superior in comparison to the dhyāna within the previous upāya of proceeding to the bhūmi. As for "decisive," it is the decisive portion, meaning decisive direction toward that fourth bhūmi. As for "contemplation by one's own wisdom": this distinguishes it from the clarity of wisdom that is produced, because it is the contemplation known by the bodhisattvas of this bhūmi. The rest is to be known from the treatise. Fifth, regarding the upāya of gathering cultivation: first, recapitulating the previous to introduce the subsequent, meaning that previously, for the sake of rescue and deliverance, one had already generated great vigor, and now, having correctly known the essential dharmas that were heard, one courageously pursues them; therefore it is said that "seeking the Dharma, one adds further diligence." This is the general statement. Second, from "day and night" downward, it specifically reveals it, wherein there are two parts: first, explaining the practice of seeking; second, from "when the bodhisattva has such upāya" downward, revealing that the mind venerating the Dharma is perfected; this is also first revealing the wisdom born of hearing, and subsequently explaining the cause of the wisdom born of hearing. In the former part: among these eleven dharmas, if considered generally in terms of what is received, there are only teaching and meaning; that is, the first five seek the dharmas of teaching, and the remaining are all meaning. Or, if considered in terms of what is accomplished, they fully accomplish the three wisdoms: the first five are the dharmas of the wisdom born of hearing, the next one is the dharma of the wisdom born of reflection, and the remaining five are the dharmas of the wisdom born of cultivation. Relying on this meaning, the author of the treatise explains the name, saying: "In accordance with hearing, reflection, and cultivation, it illuminates dharmas and makes them manifest; hence it is called the Radiance-producing Bhūmi." Or, if considered in terms of the essence of the dharmas sought, there are four: the first five seek the teaching dharmas; the next three seek the principle dharmas; the last three seek the practice dharmas; the result dharma is omitted, because it is not what is directly practiced. In the treatise, "as previously stated" refers to the treatise passage immediately preceding that had not yet stated teaching and meaning. 1. Listening day and night, etc., because of being free from pride and indolence. 2. Hearing the Dharma with joy, because of having no envy. 3. Loving the Dharma and hearing the meaning, because of having no intention to subjugate others. 4. Relying on the Dharma: relying on the Mahāyāna teaching, seeing for oneself and apprehending correctly without forgetting; meaning self-awakening without depending on others. 5. Conforming to the Dharma: relying on opening, reading, studying, and reciting, conforming to the noble words. 6. Fulfilling the Dharma: reflecting in a secluded place, so that the meaning is fulfilled. 7. Discerning the Dharma: proclaiming and explaining in accordance with the teaching, expounding it for others. 8. Ultimate Dharma: cultivating based on dhyāna-concentration, meaning that this third bhūmi takes concentration as the ultimate accomplishment. 9. Taking refuge in the Dharma: meaning seeking the supramundane, undefiled dharmas of wisdom of the fourth bhūmi and above. 10. Seeking the Dharma: seeking the dharmas of great compassion to gather sentient beings in the subsequent bhūmis. This sentence is absent in the treatise sūtra. 11. Adapting to the Dharma: seeking the dharmas of effortless practice of the eighth bhūmi and above, adapting to and being able to generate the unobstructed wisdom of liberation of the Buddha-fruit. Among these eleven, the first two show constant and diligent practice, which is the practice of being able to seek the Dharma on this bhūmi. From "rejoicing in the Dharma, etc." downward, it is correct cultivation, which is the practice of the dharmas sought. In the second part, on venerating the Dharma, there are two: first, explaining the cause of being able to seek the Dharma; second, from "moreover, as heard" downward, revealing the cause of the practices sought. Alternatively, the former is seeking the Dharma, and the latter is reflecting on the meaning. In the former part, the treatise says: "What is the cause of that constant diligent practice?" This asks for the cause of the practice of being able to seek the Dharma. It says "respect and venerate," etc., answering briefly that taking veneration of the Dharma as the cause gives rise to the practice of seeking the Dharma; because respect and veneration are extreme, it is called "ultimate exhaustion," and therefore one does not begrudge body, wealth, etc. In the text, weighing the veneration of the Dharma briefly presents ten matters: 1. Disregarding treasures and venerating the Dharma, wherein from the beginning up to "not giving rise to thoughts of difficulty," one renounces wealth for the sake of the Dharma; second, "merely toward the speaker," etc., venerating the person and disregarding treasures. 2. From "for the sake of seeking" downward, being able to renounce internal and external. Therein, first is general, and from "realm" downward is specific. Within the specific: first, the external; previously movable wealth was easy to renounce, but realm and residence are difficult, so they are discerned next. In the treatise, it is called "the place from which wealth is acquired." From "wives and concubines" downward is internal; what the treatise calls "that for the sake of which wealth is \[acquired\]" are wives and so forth. Outside realm and external wealth are easy to renounce, but wives and so forth are difficult, so they are discerned next. 3. From "moreover, for the sake of" downward, exhausting respect in attendance and service; the sūtra says: "even using one's own body as a couch and seat," etc. What the treatise calls "and that for the sake of which they are \[sought\]" is that for the sake of which the previous internal and external were \[sought\], namely one's own body. Other things are easy to renounce, but one's own body is difficult, so it is explained next. > — English (machine translation) (machine translation) ### [12.12.4](https://indike.org/pramana/in.bauddha.taisho.1733.12.12.4) 四「破除」下破慢忍苦，先破慢，於上不恭名憍慢、執我倰下名我慢、於等自大名大慢，並能為法破除也。 前身敬易為、心慢難遣，故次明之，論云「彼高大意此亦能捨。 」五「諸惡」下忍苦求法，情慢易捨、身苦難忍，故次辨之。 六「若得」下過得重寶，三千重寶難離故。 七勝得輪王，人中上故。 八勝得帝釋，欲天上故。 九勝得梵王，色天勝故。 十捨身投火，具如第六迴向中說。 此是以事自要，顯求心鄭重，無難不能也。 悉能正觀者，是繫念思惟，得其義旨也，論中釋正修行因也。 餘如論辨釋。 厭行分竟。 > 4. From "destroying" downward, destroying arrogance and enduring suffering. First, destroying arrogance: disrespect toward superiors is called haughtiness; clinging to self and looking down on inferiors is called self-pride; being arrogant among equals is called great pride—all of which one can destroy for the sake of the Dharma. Previously, bodily respect was easy to perform, but mental pride was difficult to dispel; hence it is explained next. The treatise says: "That haughty mind can also be renounced here." 5. From "various evils" downward, enduring suffering to seek the Dharma: emotions and pride are easy to renounce, but bodily suffering is difficult to endure; hence it is discerned next. 6. From "if obtaining" downward, surpassing the obtaining of heavy treasures, because three thousand \[worlds of\] heavy treasures are difficult to part with. 7. Surpassing the obtaining of a cakravartin, because it is the supreme among humans. 8. Surpassing the obtaining of Śakra, because it is the supreme among the desire-realm heavens. 9. Surpassing the obtaining of a Brahmā king, because it is the most superior among the form-realm heavens. 10. Renouncing the body and throwing oneself into fire, fully as explained in the sixth dedication. This is binding oneself with commitments through specific acts, revealing that the seeking mind is earnest, and there is no difficulty one cannot \[bear\]. "Able to contemplate correctly in all ways" means focusing mindfulness and reflecting, thereby apprehending the essential meaning; in the treatise, it explains the cause of correct cultivation. The rest is as discerned and explained in the treatise. The section on the practice of weariness is concluded. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.12.12.1) — 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.1736.60.121) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.12.12](https://indike.org/pramana/in.bauddha.taisho.1733.12.12) · Pramāṇa