[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) › 13.79 # 華嚴經探玄記 13.79 華嚴經探玄記 13.79 - **Language:** Classical Chinese ### [13.79](https://indike.org/pramana/in.bauddha.taisho.1733.13.79) 第二「是菩薩住七地」下明彼障對治有二種相：一修行無量者，前樂對治有量為障故，修無量以為對治。二修無功用行者，前樂對治作意修習功用為障故，修無功用而以為治。先明修無量中二十句，攝為十對，一一對中皆先明境界無量、後明佛德業無量。或要攝為五：初一眾生界無量、二世界無量、三有兩對明法界無量、四有三對明調伏界無量、五後三對明調伏方便界無量。亦同上文五海可知。論判此十總為攝生，故云隨所作利益，以調伏界中分二門故，攝十為六問也。初二可知。三以何慧者，以法界中二句難可別問，故就能知智問之。四以何心者，問調伏界欲樂心也。五以何行者，問調伏中所起志行。六置何乘者，問調伏方便無量。「以此差別」下總釋。「是中」下別釋。於無量眾生，釋初句。無量化業，釋後句。以入所化無量故，修於能化無量化業，以能化中佛化最極，故偏舉之。菩薩修入佛廣化業，名修無量行。二乘生住何處者，於無量世界中令依清淨國土，故云入無量世界等。又以諸世界中佛土最淨，菩薩修入，令物依之，故名修無量行。下並準此。三以何等智中二句：一知善惡三性等法。謂無量種種法界，釋差別法也。智慧覺，釋佛智得道。二知三世差別之法。謂無量劫數，釋上句。通達三世，釋下句。亦入智覺，會同前句合為一門。四以何心，有三種事：一知欲、二知根、三知起行心。若約能化，如次現身口意。初云有眾生信種種天者，釋眾生欲樂差別。言身心隨同行者，釋入佛色身。若正應言身隨彼心同彼行，說法令其信入佛法，故云入無量眾生欲樂等。二知過去心習軟中，利根者釋上句，謂根器宿成名過去習。三品不同，名耎中利。如應說法者，釋下句佛音聲等，故云入無量諸佛知眾生等。三以何行者，此一文亦是入六中第五，亦是第四中後一攝，以此同是化眾生事，故二處辨也。言隨眾生心者，釋上句也。說對治者，釋下句，謂佛智為能治故也，故云入無量眾生心心等。六置何乘者，於三乘中如次三句各顯示一，皆上句所化、下句能化，竝可知。二「菩薩作是念」下明修行無功用行。於中二：先明觀解方便、二「如是智慧」下正顯修行。前中亦二：先舉修行無量中諸佛如來無量境、二「如是勢力」下起趣求意。言不以分別者，論經自然不以分別等，論釋自然者自性勝無分別故，謂八地已上無功用心名自然等，以純熟任性能起善行故名自性。依彼能起佛境勢力，是故修習也。以分別心不能亡緣等照法界，所以不成；要以無分別不取相故，成無分別，即是無功用也。正修行中，修大方便慧者，是前十種方便智也。何故前以為障，今復為治？釋：汎論障治有二，一是染障翻離名治、二是生障修熟名治，今約後說。但前者始修力勵而起功用故障，今此數修純熟故治。若爾，與八地何別？釋：此中修學無功用，不同八地也。安住等者，明因修行立。以不動故者，釋成。以行堅不退故名不動，非是八地不為功用動耳。 > Second, 'that bodhisattva abiding in the seventh bhūmi' and below clarifies that the antidote to that obstacle has two aspects: first, cultivating the immeasurable, because the previous delight in the antidote was an obstacle due to having measure, cultivating the immeasurable serves as its antidote; second, cultivating effortless practice, because the previous delight in the antidote was an obstacle due to intentional cultivation and effort, cultivating effortlessness serves as its antidote. First, clarifying the cultivation of the immeasurable: the twenty phrases are subsumed into ten pairs; in each pair, it first clarifies the immeasurability of the sphere of objects, and then clarifies the immeasurability of the Buddha's virtues and activities. Alternatively, they are essentially subsumed into five: first, the immeasurability of the realm of sentient beings; second, the immeasurability of the realm of worlds; third, two pairs clarifying the immeasurability of the dharmadhātu; fourth, three pairs clarifying the immeasurability of the realm of taming; fifth, the latter three pairs clarifying the immeasurability of the realm of taming upāyas. This is also understood to be the same as the five oceans above. The treatise determines these ten as collectively gathering sentient beings, hence it says 'according to the benefits performed'; because the realm of taming is divided into two approaches, the ten are subsumed into six inquiries. The first two may be known. Third, 'By what wisdom?': because the two phrases in the dharmadhātu are difficult to inquire into separately, the inquiry is made with respect to the cognition that knows them. Fourth, 'With what mind?': inquiring into the mind of desire and delight in the realm of taming. Fifth, 'By what practice?': inquiring into the aspirations and practices generated within taming. Sixth, 'In which vehicle are they placed?': inquiring into the immeasurable upāyas of taming. 'Through these differences' and below gives a general explanation. 'Herein' and below gives a specific explanation. 'Regarding immeasurable sentient beings' explains the first phrase. 'Immeasurable activities of transformation' explains the subsequent phrase. Because one enters into the immeasurability of those who are transformed, one cultivates the immeasurable activities of transformation of the transformer; because among transformers the Buddha's transformations are supreme, they are singled out. A bodhisattva cultivating entry into the Buddha's vast transformative activities is called cultivating immeasurable practices. 'Where do those of the two vehicles take birth and abide?': causing them to rely on pure lands among immeasurable worlds, hence it says 'entering immeasurable worlds,' and so forth. Furthermore, because among all worlds the buddha-lands are the purest, the bodhisattva cultivates entry into them and causes beings to rely on them, hence it is called cultivating immeasurable practices. The below should all be understood according to this. In the third \[inquiry\], 'By what kind of wisdom?,' there are two phrases: first, knowing phenomena such as the wholesome, unwholesome, and the three natures. 'Immeasurable, diverse dharmadhātus' explains the differentiated phenomena. 'Wisdom awakening' explains attaining the path through the Buddha's cognition. Second, knowing the differentiated phenomena of the three times. 'Immeasurable number of kalpas' explains the former phrase. 'Penetrating the three times' explains the subsequent phrase. Entering cognitive awakening is also included here, harmonizing with the preceding phrase to form a single approach. In the fourth, 'With what mind?,' there are three matters: first, knowing desires; second, knowing faculties; third, knowing the mind that gives rise to practice. If analyzed in terms of the transformer, they correspond respectively to manifesting body, speech, and mind. First, 'There are sentient beings who have faith in various devas' explains the differences in sentient beings' desires and delights. The statement 'body and mind comply with and accompany their practices' explains entering the Buddha's physical body. Properly speaking, it means the body complies with their minds and joins in their practices, expounding the Dharma to cause them to enter with faith into the Buddhadharma, hence it says 'entering immeasurable sentient beings' desires and delights,' and so forth. Second, 'knowing past mental habits, whether soft, middling, or sharp faculties' explains the former phrase, meaning that the vessel of faculties formed from the past is called past habits. The three grades being distinct is called soft, middling, and sharp. 'Expounding the Dharma as appropriate' explains the subsequent phrase regarding the Buddha's voice, and so forth, hence it says 'entering immeasurable buddhas knowing sentient beings,' and so on. Third, 'By what practice?': this passage is also the fifth among the six, and is also subsumed under the last of the fourth; because these are both matters of transforming sentient beings, they are explained in both places. The statement 'complying with sentient beings' minds' explains the former phrase. 'Expounding the antidote' explains the subsequent phrase, meaning that the Buddha's cognition serves as the antidote, hence it says 'entering the minds and mental \[factors\] of immeasurable sentient beings,' and so on. Sixth, 'In which vehicle are they placed?': among the three vehicles, the three phrases respectively display one each; in all of them, the former phrase is the transformed and the subsequent phrase is the transformer, both of which may be known. Second, 'The bodhisattva gives rise to this thought' and below clarifies cultivating effortless practice. Therein are two parts: first, clarifying the upāya of contemplative understanding; second, 'With such wisdom' and below directly reveals the cultivation of practice. In the former there are also two parts: first, presenting the immeasurable sphere of the buddhas and tathāgatas within the cultivation of the immeasurable; second, 'With such power' and below gives rise to the intention to seek and approach. The statement 'not through discrimination': in the treatise sūtra it says 'spontaneously, not through discrimination,' and so on. The treatise explains 'spontaneous' as the excellence of nature being without discrimination, meaning that the effortless mind on the eighth bhūmi and above is called spontaneous, and so on; because being thoroughly ripened and spontaneous it can give rise to wholesome practices, it is called nature. Relying on that, one can generate the power of the Buddha's sphere, and therefore one cultivates it. Because a mind with discrimination cannot eliminate conditions and equally illuminate the dharmadhātu, it cannot accomplish this; only by being non-discriminating and not grasping at marks is non-discrimination accomplished, which is precisely effortlessness. In directly cultivating practice, 'cultivating great upāya-wisdom' refers to the aforementioned ten kinds of upāya-cognition. Why was it previously considered an obstacle, and is now again considered an antidote? Explanation: Generally speaking, there are two kinds of obstacles and antidotes: first, turning away from and leaving behind defiled obstacles is called an antidote; second, cultivating to maturity regarding newly arisen obstacles is called an antidote. Here, it is explained according to the latter. Previously, when first practicing, exerting effort generated purposeful application, which was an obstacle; now, cultivating this repeatedly until thoroughly matured serves as the antidote. If so, what difference is there with the eighth bhūmi? Explanation: Here, one trains in and learns effortlessness, which is not the same as the eighth bhūmi. 'Abiding peacefully' and so forth clarifies establishment based on cultivation. 'Because of being unmoving' explains and establishes it: because practice is firm and non-retrogressing, it is called unmoving, not that it is unmoved by effort as on the eighth bhūmi. > — English (machine translation) (machine translation) - [Previous: 13.78](https://indike.org/pramana/in.bauddha.taisho.1733.13.78) - [Next: 13.80](https://indike.org/pramana/in.bauddha.taisho.1733.13.80) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1733.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.13.79) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.13.79](https://indike.org/pramana/in.bauddha.taisho.1733.13.79) · Pramāṇa