[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) › 12.61 # 華嚴經探玄記 12.61 華嚴經探玄記 12.61 - **Language:** Classical Chinese ### [12.61](https://indike.org/pramana/in.bauddha.taisho.1733.12.61) 第四「是菩薩利益眾生」下明隨順世智勝染障對治中有十句：一知經書等、二金石等、三治病等、四伎樂等、五日月等、六施戒等，此六正是隨世間智；七不惱事、八安生事、九哀愍出、十令入佛法，此四是結意。就前中，初五是障治、後一是染治，以戒等離染故。就前中，初句內治四種障：一書，治所作事中忘障。取與等，事中障也。聞法等，解中障。作不作等，行業中障。一作不作者，善作惡不作；二於善中有已作未作；三於未作中隨時益生應作不應作。二經者，論經名論，因論治邪見，以校量正理故。聲論治軟智，以解了文章聲字生勝智故。三論經印者，印記分明，不假守護，故治彼障。又伎藝當印，又是六藝等文章亦是聲論。四以數知多少，算記其位，令不生疑，故治彼障。上總是因、聲二論也。二金石等者，以工巧論能治貧也。三「治病」下是醫方。論病有三種，謂乾消等內四大不調相，鬼著等是外眾生相，蠱毒等通內外。亦四大是草毒也，亦眾生相是毒蛇。此等或但成病、或致令死，故為因也。呪藥二種通別治其四，妓樂等治憂惱障，國土等治不喜樂障，金銀等治世間繫囚等障。五日月等能治報分過。作惡因障謂覩災相，修善排惡故說治也。曜等攝者，謂日月五星為七曜也。五星，謂東方歲星等；二十八宿，謂角亢等，日月五星於中宿故。論中入八業果：一日；二月；三星；四宿；五吉凶；六動地；七夢；八想，此中名怪也。身中諸相者，愛不愛果行故。謂由有過去愛果因行，今有好相；不愛亦爾。六布施等是內明，論是染對治，有六句：一施治慳染；二戒治破戒染；三禪治貪欲染；四神通治邪歸染；五四無量心治妄行功德染，謂殺生祭祠而求福者，名妄行德修，四無量能治也；六四無色定治妄修解脫染，以外道等妄取無色以為解脫故。下明後四起世間智，有四種相：一諸不惱等是異障中無障，謂無捕獵等惱眾生之障；二安眾生是與無過樂，謂樂不生罪故無過也；三哀愍等是發起清淨，雖令眾生無苦有樂，而著欲放逸，是故愍彼，故令離放逸，故云發起淨也；四令入等所用清淨，謂雖不放逸，不求出道，是故令入佛法受用淨也。又釋：此四句從後向前，結前六句，謂令入佛法結前第六施戒；二哀愍等結前第五，以示日等災怪令離放逸故；三安眾生事結初四門，以同與樂故；四諸不惱亂眾生事，結前亂眾生六中初三後二。以此五門即五明所攝，能除闇障，俱能生智，是故論中釋前三句超舉後二，良為此也。其第四句但為與樂而非生智，故非此結。餘如遠疏應知。 > Fourth, from 'This bodhisattva benefits sentient beings' downward clarifies the remedy against the obstacle of defilement in the excellence of conforming to worldly wisdom, in which there are ten lines: 1. knowing scriptures and writings, etc.; 2. gold, stone, etc.; 3. curing diseases, etc.; 4. music and performing arts, etc.; 5. sun, moon, etc.; 6. giving, morality, etc. These six are precisely worldly wisdom. 7. Matters of not afflicting; 8. matters of pacifying sentient beings; 9. going forth out of compassion; 10. causing them to enter the Buddha Dharma. These four are the concluding intentions. Among the former, the first five are remedies for obstacles, and the last one is a remedy for defilements, because morality and so forth are free from defilement. Among the former, the first line internally remedies four kinds of obstacles: first, writing remedies the obstacle of forgetfulness in undertakings. Taking, giving, and so forth are obstacles in practical undertakings. Hearing the Dharma, etc., are obstacles in understanding. Doing, not doing, etc., are obstacles in actions. Regarding 'doing and not doing': first, doing the wholesome and not doing the unwholesome; second, within the wholesome, there is what has already been done and what has not yet been done; third, within what has not yet been done, according to the time to benefit beings, what should be done and what should not be done. Second, 'scriptures': the treatise text calls them 'treatises'. The treatise of logic (hetuvidyā) remedies wrong views because it weighs correct principle. The treatise of phonology (śabdavidyā) remedies weak wisdom because understanding texts, sounds, and letters gives rise to superior wisdom. Third, 'seals' in the treatise text: seals and records being distinct require no reliance on guarding; thus, they remedy that obstacle. Moreover, technical crafts correspond to seals, and again the six arts and other writings are also phonology. Fourth, by counting one knows quantities, and calculating records their positions so that doubts do not arise; thus, it remedies that obstacle. The above are all the two sciences of hetu and śabda. Second, 'gold, stones, and so forth': by the science of crafts and technologies (śilpakarmasthānavidyā), poverty can be remedied. Third, from 'curing diseases' downward is the science of medicine (cikitsāvidyā). The treatise states that diseases are of three kinds: internal disharmonies of the four great elements such as consumption; external signs of sentient beings such as ghost possession; and poison magic (gu), etc., which pervade both internal and external. Also, the four elements are herbal poisons, and signs of sentient beings are poisonous snakes. These either merely produce disease or cause death; hence they are causes. The two kinds of incantations (dhāraṇī) and medicine, generally and specifically, remedy the four. Music and performing arts, etc., remedy the obstacle of grief and distress; lands and regions, etc., remedy the obstacle of displeasure; gold, silver, etc., remedy the obstacle of worldly imprisonment and bonds. Fifth, sun, moon, and so forth can remedy the fault of the retribution aspect. The obstacle of the causes of committing unwholesome deeds means that upon observing ominous signs, one cultivates the wholesome to repel the unwholesome; hence it is called a remedy. What is encompassed by luminaries and so forth means that the sun, moon, and five planets constitute the seven luminaries. The five planets are the Year Star (Jupiter) of the east and so forth; the twenty-eight lunar mansions are Jiǎo (Spica), Kàng, and so forth, because the sun, moon, and five planets lodge within them. In the treatise, eight karmic fruits are entered: 1. sun; 2. moon; 3. planets; 4. lunar mansions; 5. fortune and misfortune; 6. earth tremors; 7. dreams; 8. thoughts—here called prodigies. 'The various signs on the body' are due to the causal practices of agreeable and disagreeable fruits: because there were causal practices of agreeable fruits in the past, now there are auspicious marks; the same applies to the disagreeable. Sixth, giving and so forth is the inner science (adhyātmavidyā). In the treatise, this is the remedy for defilement, having six lines: 1. giving remedies the defilement of stinginess; 2. morality remedies the defilement of breaking precepts; 3. dhyāna remedies the defilement of sensual greed; 4. supernormal faculties remedy the defilement of heterodox refuge; 5. the four immeasurables remedy the defilement of false practice of merit—namely, killing living beings to perform sacrifices in pursuit of blessings is called false practice of merit, and the four immeasurables can remedy it; 6. the four formless absorptions remedy the defilement of falsely cultivating liberation, because non-Buddhists falsely grasp the formless realms as liberation. Below clarifies that the latter four give rise to worldly wisdom, having four aspects: 1. 'All non-afflicting' and so forth is non-obstruction amid distinct obstacles, meaning having no obstacle of harming sentient beings such as hunting; 2. pacifying sentient beings is giving faultless pleasure, meaning pleasure that does not generate sin, hence without fault; 3. compassion and so forth is initiating purification: although causing sentient beings to be free from suffering and have pleasure, they cling to desires and negligence; therefore, out of pity for them, one causes them to be free from negligence; hence it is called initiating purification; 4. 'causing them to enter' and so forth is purification of what is utilized: although not negligent, they do not seek the path of transcendence; therefore, causing them to enter the Buddha Dharma is the purification of enjoyment. Another explanation: these four lines go from the back to the front to conclude the previous six lines: 'causing to enter the Buddha Dharma' concludes the previous sixth, giving and morality; second, 'compassion and so forth' concludes the previous fifth, because by demonstrating ominous prodigies of the sun and so forth, one causes them to be free from negligence; third, 'matters of pacifying sentient beings' concludes the first four gates, because they equally give pleasure; fourth, 'all matters of not afflicting or disturbing sentient beings' concludes the first three and last two among the previous six that disturb sentient beings. Because these five gates are subsumed by the five sciences, can remove the obstacle of darkness, and can all produce wisdom, the treatise, in explaining the first three lines, leaps over to cite the latter two precisely for this reason. Its fourth line is merely for giving pleasure and not for producing wisdom, so it is not concluded here. The rest should be understood as in Master Yuan's commentary. > — English (machine translation) (machine translation) - [Previous: 12.60](https://indike.org/pramana/in.bauddha.taisho.1733.12.60) - [Next: 12.62](https://indike.org/pramana/in.bauddha.taisho.1733.12.62) - [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.12.61) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.12.61](https://indike.org/pramana/in.bauddha.taisho.1733.12.61) · Pramāṇa