[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) › 12.19 # 華嚴經探玄記 12.19 華嚴經探玄記 12.19 - **Language:** Classical Chinese ### [12.19](https://indike.org/pramana/in.bauddha.taisho.1733.12.19) 二「是菩薩住於明地」下明位果。於中三果即為三。初調柔果，中四：初調柔行體、二忍行德、三別地行、四結說相。初中三：先法、次喻、後合。法中言觀一切法不生滅眾緣而有者，此中論云於清淨法中不見增、煩惱妄想中不見減。因緣集生故者，此故字有二義：一由緣集故無增無減，故云不生滅也；二由緣集故有增有減，故云有生滅也。此一緣集之因成此二義，是故常起因緣對治，離染成行，而恒不見有生滅相也。欲有無明縛皆微薄者，斷一切修道欲色無色界所有煩惱，及彼因同無明習氣皆悉微薄遠離故。解云：此是貪等煩惱障現行并種，故云及彼因。與當地所斷所知障種同此位滅，故云同無明習氣皆微薄，以未盡故但云薄也。《地經》中諸見縛，先於初地已斷故也。不復集斷三毒者，以斷細不斷麁故。二「是菩薩忍」下明忍行德，中有十心。他人加惡名辱，心能忍受名忍。善護他心，釋安樂也。以此二心分別已下諸心，故云分別示現。言作惡懷疑者，謂有眾生曾損惱菩薩，自忖己惡疑菩薩瞋故云也。然菩薩將護身與彼同，愛語誘誨，故云現同伴侶愛語等也。此釋同和心柔軟心。此中美妙心，具彼二心也。不壞心者，被身加惡不瞋故。不動心者，口惡罵不報故。不濁心者，忍時心不憂惱故。不高下心者，過去久行不憍慢故，是故今能下就與其善言，謂於己不高、於他不下也。《地經》有二句：一以道化他，不求他敬；二施恩及人，不望他報。若有悕敬望報時，少不稱意即便生瞋；今由無此，故成忍因。此中初施恩不念、後小恩大報。不諂曲者，非不實釋不諂，及無偏心釋不曲也。以菩薩謙下隨物，相同諂曲，故今明實等也。不染心者，微細隱覆垢染心皆悉離，故顯淨也。餘文可知。 > Second, under "this bodhisattva, abiding in the ground of luminescence" clarifies the fruit of the stage. Within it, there are three fruits, which make three \[sections\]. First, the fruit of suppleness has four \[parts\]: first, the practice-essence of suppleness; second, the virtue of the practice of forbearance; third, the practices specific to the bhūmi; fourth, the concluding spoken characteristics. In the first, there are three: first the Dharma, next the simile, and finally the synthesis. In the Dharma, stating that they contemplate all dharmas as unarisen and unceasing, existing through multitudinous conditions—here the treatise says that in pure dharmas they do not see increase, and in afflictions and false conceptualisations they do not see decrease. In "because of gathering and arising through causes and conditions," this character "because" (故) has two meanings: first, because of the gathering of conditions there is neither increase nor decrease, hence it is said to be neither arising nor ceasing; second, because of the gathering of conditions there is increase and decrease, hence it is said to have arising and ceasing. This single cause of gathering conditions accomplishes these two meanings; therefore they constantly generate causal antidotes, parting from defilement to accomplish practice, yet constantly do not perceive any characteristic of arising or ceasing. As for "the fetters of desire, existence, and ignorance are all attenuated": they sever all afflictions of the desire, form, and formless realms \[abandoned\] on the path of cultivation, and because their causes, the latencies of ignorance, are all attenuated and left far behind. The explanation states: these are the active manifestations and seeds of the affliction obstacle such as greed, hence it says "and their causes." Together with the seeds of the cognitive obstacle severed on this bhūmi, they are extinguished at this stage, hence it says "the latencies of ignorance are all attenuated"; because they are not yet exhausted, it merely says "attenuated." As for the fetters of views in the Bhūmi-sūtra, they were already severed earlier on the first bhūmi. That they do not further accumulate or sever the three poisons is because they sever the subtle but do not sever the coarse. Second, under "this bodhisattva's forbearance" clarifies the virtue of the practice of forbearance, which contains ten minds. When another inflicts evil upon them, it is called insult; the mind being able to endure and accept it is called forbearance. Skillfully protecting others' minds explains "peace and happiness." Using these two minds to differentiate the subsequent minds, it is therefore said to "differentiate and display." Stating "committing evil and harbouring doubt" refers to when sentient beings have harmed or vexed the bodhisattva, and pondering their own evil, suspect that the bodhisattva is angry; hence it is so stated. However, the bodhisattva protects them by making their own body identical to them, employing loving words to instruct and admonish them; hence it says "manifesting as a companion, loving words, etc." This explains the harmonious mind and the gentle mind. The exquisite mind here possesses both of these minds. The indestructible mind is because they do not become angry when evil is inflicted upon their body. The immovable mind is because when cursed with verbal evil, they do not retaliate. The unturbid mind is because while practicing forbearance, the mind is not sorrowful or distressed. The mind neither high nor low is because, having practiced for a long time in the past, they are free from arrogance; therefore, they can now condescend to offer them good words—namely, not high regarding themselves, and not low regarding others. The Bhūmi-sūtra has two phrases: first, transforming others with the Path without seeking their reverence; second, bestowing kindness upon people without expecting their reward. If one longs for reverence and expects reward, whenever anything slightly fails to gratify one's wishes, one gives rise to anger; now, because of being free from this, it constitutes the cause of forbearance. Here, the first is bestowing kindness without keeping it in mind; the second is returning great reward for small kindness. Being uncrooked and non-deceitful: "not untrue" explains non-deceitful, and "having no biased mind" explains uncrooked. Because bodhisattvas humble themselves to accord with beings, their outward appearance resembles crookedness and deceit; hence it is now clarified that they are true, etc. The undefiled mind is because subtle, concealed, defiled minds are all parted from; thus purity is revealed. The rest of the text can be known. > — English (machine translation) (machine translation) - [Previous: 12.18](https://indike.org/pramana/in.bauddha.taisho.1733.12.18) - [Next: 12.20](https://indike.org/pramana/in.bauddha.taisho.1733.12.20) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1733.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.12.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.12.19](https://indike.org/pramana/in.bauddha.taisho.1733.12.19) · Pramāṇa