[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) › 14.35 # 華嚴經探玄記 14.35 華嚴經探玄記 14.35 - **Language:** Classical Chinese ### [14.35](https://indike.org/pramana/in.bauddha.taisho.1733.14.35) 第四「是菩薩知諸根」下明根行稠林別中，一軟中上者是說器故，謂是說法所授之器。亦名鈍根中根利根，謂速受名利、遲受是鈍、中容是中。又受深名利、受淺名鈍、中容可知。又廣受、少受、中受亦爾。各通教理，準之可見。二先後際等者，根轉差別。前後根者，解先後際根也。前根下增平故者，解別異不別異。謂前是能生、後是所生，所生若增，前根即下；所生若下，前根即增；相似則平。三上中下者，三性差別。謂三乘性別，上者大乘、中是中乘、下是小乘。四煩惱伴者，煩惱染差別。謂喜樂等五受根，隨煩惱習使染故，云煩惱伴不相離也。《俱舍》第三云「於雜染中，樂等五受有增上用。所以者何？由契經說於樂受貪隨增，於苦受瞋隨增，於不苦不樂受無明隨增故。」解云：增上用是根義。五隨諸乘等者，定不定差別。於三乘中，於世間中者，此解乘非乘也。定不定熟不熟者，總釋。謂大乘中熟者定，不熟不定；小乘中熟者不定，轉向大故。於三乘中各定者，各於自乘中解脫，故云一一乘等也。報定者捨者，於世間中，定不可化令入道，故暫捨也。此約初教大乘，許五性別故作是說。六隨根轉等者，順行差別。有三種順行：一依身順行者，根法依於六入之身迭共相轉，六入展轉故，此釋隨根轉也。二生滅順行，輕壞故，此釋易壞也。三觀行取相者，釋深取相。七增上等者，聲聞淨差別，行增上障滅，能成義故，望凡為行增。此釋初句。次斷障行成，釋不可壞。八轉不轉者，菩薩淨差別，地前名轉，地上不轉。又前七地名轉，八地已上名為不轉。九三世等者，示一切根攝差別。初行名始，正修方便，終成名熟，約此三時辨根差別。謂根與行俱名為共生，以行有始終，根亦隨爾。下結可知。第五欲、六性、七直心，各軟、中、上。論云如是性入者，釋不廣說所由。以根等四法性相順入，故不廣釋也。第八「知諸使」下明使行稠林。使者，隨逐縛義，從喻名使。如公使逐賊，得便繫縛；煩惱亦爾，隨逐眾生，得便繫縛。十句中，初四句明何處隨逐，後六句以何隨逐。前中，四處隨逐：一句約心明處，謂共非報心生、不共報心生。二約界明處，欲界下、色中、無色上。當界起心名心相應，異界相望即不相應。使即不爾，一切相應，故云不離相也。論經有遠入故者，約位明處，乃至有頂，經欠此門也。三約時明處，言無始來惱眾生者，無邊世界唯智怖畏如怨賊，以未曾有聞思修智，是故不滅，恒惱眾生。四約行明處，禪等相違者，世間禪等不能滅心隨順行。若無使，隨此禪等諸德即成出世。與彼出世正修相違，不令得出。下明以何隨逐。有六種隨逐：一有不斷，是標也。以有不斷等，釋也，謂以有使故，能令三有相似相續，故云三界繫也。此約前處以明隨逐。二遠時隨逐，由無始來使隨逐故，令無量善心不得現前，故云無量心等也。三一身生隨逐，是標也，謂就今一身明現種隨逐。下釋眼等入門者，是六根也。六種生集識者，是依根所生六識也。同生隨逐者，明使於根識俱生隨逐。此是現行及阿梨耶薰者，此薰本識，明種子隨逐種現相資，令煩惱滋茂，故云開煩惱門也。論經開諸入門者，約六入等起惑處也。四不實隨逐者，不得實對治，故云不知對治。五「微細隨逐」下釋微細相，謂於三界九地中六入處煩惱身隨逐故，以使微細不可見故，名無所有，如麻中油不可現見。論經隨順者，明是有也。不隨順者，明其是細，同此無所有也。六離苦隨逐出世間行，餘行不能離故，云無聖道等。第九「是菩薩」下知生行稠林。於中八句：一身種種，明形類不同，故云生差別。二由業異生，別經無此句。三住處種種，明六道不同，故云地獄等也。四色相上下種種，明三界不同，故云色無色界等。問：既是無色，何故言色上下？答：依大乘，無色界中有微細色，是色中上也。想中上下亦爾，外道為無想，實有細想。五同外色因種種，明類同草木依地等生，故云業是由等。六自相種種，謂名色共本識生，是報自體，故云名色共等。七本順生因種種，若正應言順本生因，從癡愛生還順彼，故云癡愛等。八集苦諦種種差別者，現生能集未來之苦。三求眾生集苦不同，名種種別。言欲生者，復有樂，有眾生愛自身他身，心著相，往來上下界取著故。解云：此是有求眾生，愛自界是自身、愛他界是他身，由著相故，於上下界往來故也。欲作欲受者，論經名欲受者，樂貪共取，處處求故。此是欲求眾生，以貪及取處處追求故也。不樂等者，是邪梵行求眾生。小大無量，釋三界。無想，是別舉無想天，以外道取彼為涅槃故。輪轉釋相續，理實輪轉妄為出想故也。第十「是菩薩」下知習氣行稠林中有十：初一是因習氣，謂過去所作善惡等業，彼習氣與今現果，或同現起、或不同起，故云有起不起。二是果習氣，道謂六道，薰是彼習，如從天來，今猶鮮淨等，廣說道習，如《大威燈光仙人所問經》內應知，故云隨所生等。三是緣習氣，親近眾生薰，如近善人即便善等，故云隨眾生等。四是起作習，隨所起煩惱，如數起貪等即成串習，隨所作業亦有習氣，如陶師之子堪修數息等，故云隨業煩惱。五是業習氣，謂所作善等有串習，故云善不善等。六厭離欲等便有串習，後易斷除，故云離欲等也。七中陰望現以說習氣，如人現在樂修梵行，至中陰中亦無欲染，故云隨後身等，謂在後中陰身處有前本有習也。八與果次第薰，謂隨一串習，於諸趣中次第受身皆有彼習，故云次第等。九「世間禪因薰」下釋成，由彼禪中不斷煩惱，煩惱牽故生於上界猶有彼習，故云久遠等也。此經欠後二句：一邪正相對，謂同法是二乘解脫，以諸外道不同佛法故名為異，彼取無想以為解脫，於此邪正各有習氣故名為薰，故云有實不實，實是小乘、不實是外。二大小乘相對，謂於三乘人法，隨有見聞親近皆有習氣故云也。第十一「是菩薩」下知三聚行稠林。論中為五：初一約種姓以分三聚，謂無涅槃法者是邪定，有涅槃法者是正定。正定中，三乘各別，一向自定，離此二是不定種姓，論略不釋，此論就初教釋應知。二約解惑以分三聚，謂正見是善行因。三善根中正見一種，定起善業，名為正定。無貪無瞋不定起善，名為不定。邪見是惡行因，諸煩惱中，邪見一種定起惡業名為邪定，餘名不定。三約行業以分三聚，謂五逆中一一逆罪定招惡道名為邪定，信等五根定招善道名為正定，不同此二名為不定。四約邪正位以分三聚，謂翻彼八正名八邪，因此以立外道邪位名為邪定；正性離生名為正位，因此以立聲聞正位名為正定。五直約大乘菩薩得失以分三聚。言深入邪聚難轉者，論經名妬悋惡行不轉邪定相，謂忌他勝己，不以法施捨可化機故名為妬。慳財不施故名悋過。能生他苦名惡行不轉者，謂殺盜等也。波羅蜜相違者，此中六蔽障六度行，故名相違，謂妬障後三慧定進也，悋障施行，惡行障於戒忍二行。由此障故，令諸菩薩正行不成就，為邪定。正定不定，準釋可知。「佛子」下通結於前三種成就可知。 > Fourth, under 'This bodhisattva knows the faculties…', explaining the dense forest of the activities of faculties in detail: First, 'inferior, middling, and superior' refers to vessels for teaching, meaning they are vessels receptive to the teaching of the Dharma. They are also called dull faculties, middling faculties, and sharp faculties. Receiving swiftly is called 'sharp'; receiving slowly is called 'dull'; being moderate is 'middling'. Moreover, receiving what is deep is sharp, receiving what is shallow is dull, and the middling can be known accordingly. Broad reception, lesser reception, and middling reception are also like this. Each applies to doctrine and principle, and can be seen by analogy. Second, 'prior and posterior limits, etc.' refers to distinctions in the transformation of faculties. 'Prior and posterior faculties' explains the faculties of the prior and posterior limits. 'Because the prior faculties decrease, increase, or are equal' explains 'distinct and non-distinct'. That is, the prior is that which can produce, and the posterior is that which is produced. If what is produced increases, the prior faculties decrease; if what is produced decreases, the prior faculties increase; if they are similar, they are equal. Third, 'superior, middling, and inferior' refers to distinctions among the three dispositions, meaning the distinct dispositions of the three vehicles: the superior is the Mahāyāna, the middling is the middling vehicle, and the inferior is the small vehicle. Fourth, 'accompanied by afflictions' refers to distinctions in affliction-defilement. That is, because the five feeling-faculties such as joy and pleasure are defiled by afflictions and dormant underlying tendencies, it is said that 'the companions of affliction are inseparable'. The third fascicle of the Abhidharmakośa states: 'Among defilements, the five feelings such as pleasure have a predominant function. Why? Because the sūtra states that toward pleasant feeling, greed increases; toward painful feeling, anger increases; toward neither-painful-nor-pleasant feeling, ignorance increases.' The explanation says: predominant function is the meaning of 'faculty'. Fifth, 'in accordance with the vehicles, etc.' refers to distinctions between the determined and undetermined. 'Among the three vehicles, among the worldly' explains 'vehicle and non-vehicle'. 'Determined and undetermined, matured and unmatured' is an overall explanation: in the Mahāyāna, those who are matured are determined, and those not matured are undetermined; in the small vehicle, those who are matured are undetermined, because they turn toward the Mahāyāna. 'Each being determined among the three vehicles' means each attains liberation in their own vehicle; hence it says 'each vehicle, etc.' 'Those whose retribution is determined are set aside' means that in the worldly realm, those who definitely cannot be transformed to enter the Path are temporarily set aside. This is stated according to the initial teaching of the Mahāyāna, which accepts the distinctness of the five dispositions. Sixth, 'conforming to the transformation of faculties, etc.' refers to distinctions in conforming activity. There are three kinds of conforming activity: First, conforming activity based on the body: the dharmas of the faculties mutually transform based on the body of the six sense bases; because the six sense bases develop reciprocally, this explains 'conforming to the transformation of faculties'. Second, conforming activity of arising and ceasing: because of light destruction, this explains 'easily destroyed'. Third, grasping characteristics through meditative practice explains 'deeply grasping characteristics'. Seventh, 'predominance, etc.' refers to distinctions in the purification of the śrāvaka: when practice is predominant and obstacles are eliminated, the meaningful goal can be accomplished; compared to ordinary beings, their practice increases. This explains the first phrase. Next, severing obstacles and accomplishing practice explains 'indestructible'. Eighth, 'transforming and non-transforming' refers to distinctions in the purification of bodhisattvas: prior to the bhūmis is called 'transforming'; above the bhūmis is 'non-transforming'. Alternatively, the first seven bhūmis are called 'transforming', and from the eighth bhūmi upward is called 'non-transforming'. Ninth, 'the three times, etc.' shows the distinctions in subsuming all faculties. Initial practice is called 'the beginning'; applying provisional means is 'correct cultivation'; and final accomplishment is called 'maturity'. The distinctions among faculties are distinguished with reference to these three times. That is, faculties and practices being together is called 'co-arising', because practices have beginning and end, and faculties also follow accordingly. The concluding passage below can be understood. Fifth, desires; sixth, dispositions; and seventh, direct mind: each has inferior, middling, and superior. The commentary says, 'Entry of such natures,' which explains the reason for not explaining them extensively. Because the natures and characteristics of the four dharmas, such as faculties, mutually enter into each other conformingly, they are not explained at length. Eighth, under 'He knows the underlying tendencies…', the dense forest of the activities of underlying tendencies (anuśaya) is explained. 'Underlying tendencies' carries the meaning of following and binding; they are named 'underlying tendencies' by metaphor. Just as a constable (shi) pursues a thief and, finding an opportunity, binds him, afflictions are also like this: they pursue sentient beings and, finding an opportunity, bind them. Among the ten phrases, the first four clarify where they pursue, and the latter six clarify with what they pursue. Among the former, there is pursuit in four locations: One phrase clarifies location in terms of mind, meaning co-arising with non-retribution mind and not co-arising with retribution mind. Second is clarifying location in terms of realms: the desire realm is inferior, the form realm is middling, and the formless realm is superior. Arising a mind in that corresponding realm is called 'associated with mind'; viewed in relation to another realm, it is 'unassociated'. Underlying tendencies are not like this: they are associated with everything; hence it says 'inseparable characteristics'. The commentary-sūtra having 'deeply entering' clarifies location in terms of stage, even reaching the peak of existence; the sūtra text lacks this gate. Third is clarifying location in terms of time: the phrase 'troubling sentient beings from beginningless time' means that in boundless worlds, only wisdom fears them as enemies and thieves; because \[sentient beings\] have never possessed the wisdom of hearing, contemplation, and cultivation, \[underlying tendencies\] are therefore not extinguished and constantly trouble sentient beings. Fourth is clarifying location in terms of practice: 'contrary to dhyāna, etc.' means that worldly dhyānas and the like cannot extinguish the mind's conforming activity. If there were no underlying tendencies, following these virtues such as dhyāna would constitute transcendence of the world. But being contrary to those correct supramundane cultivations, they do not allow escape. Next, clarifying with what they pursue: there are six kinds of pursuit. First, unbroken existence is the heading. The explanation 'because existence is unbroken, etc.' means that because underlying tendencies exist, they can cause the three existences to continue similarly; hence it says 'bound to the three realms'. This clarifies pursuit with reference to the former locations. Second, pursuit through distant time: because underlying tendencies pursue from beginningless time, they prevent immeasurable wholesome minds from manifesting; hence it says 'immeasurable minds, etc.' Third, pursuit arising in a single body is the heading, meaning clarifying the pursuit of actual manifestations and seeds in terms of the single present body. Below, explaining 'entry gates of the eyes and so forth' refers to the six faculties. 'Consciousnesses accumulated and arisen of six kinds' refers to the six consciousnesses produced based on the faculties. 'Pursuit born together' clarifies that underlying tendencies pursue co-arisingly with the faculties and consciousnesses. 'This is actual manifestation and perfuming the ālayavijñāna': this perfuming of the fundamental consciousness clarifies that seeds and actual manifestations of pursuit through seeds mutually assist each other, causing afflictions to flourish; hence it says 'opening the gate of afflictions'. The commentary-sūtra's 'opening the various entry gates' is with reference to the places where afflictions arise, such as the six sense bases. Fourth, pursuit of the unreal: because one does not obtain the real antidote, it says 'not knowing the antidote'. Fifth, under 'subtle pursuit', the subtle characteristic is explained: it means that in the three realms and nine stages, the affliction-body pursues within the six sense bases; because the underlying tendencies are subtle and cannot be seen, they are called 'non-existent', just as oil in sesame seeds cannot be visually seen. 'Conforming' in the commentary-sūtra clarifies that it exists. 'Non-conforming' clarifies that it is subtle, identical to this 'non-existent'. Sixth, pursuit free from suffering: supramundane practices, because other practices cannot be free from it, says 'without the noble path, etc.' Ninth, under 'This bodhisattva…', knowing the dense forest of the activities of births. Within this are eight phrases: First, 'manifold physical bodies' clarifies that forms and categories are different; hence it says 'distinctions in birth'. Second, 'born distinctly due to karma'; another recension of the sūtra lacks this phrase. Third, 'manifold dwelling places' clarifies that the six destinies are different; hence it says 'hells, etc.' Fourth, 'manifold upper and lower physical forms' clarifies that the three realms are different; hence it says 'the form and formless realms, etc.' Question: Since it is the formless realm, why speak of upper and lower forms? Answer: According to the Mahāyāna, there is subtle form within the formless realm, which is the superior among forms. Upper and lower among perceptions are also like this: non-Buddhists take it as non-perception, but there is actually subtle perception. Fifth, 'manifold causes similar to external forms' clarifies that in kind they are like plants and trees arising based on the earth, etc.; hence it says 'karma is the reason, etc.' Sixth, 'manifold self-characteristics': name-and-form arises together with the fundamental consciousness, which is the substance of retribution itself; hence it says 'name-and-form together, etc.' Seventh, 'manifold conforming causes of fundamental birth': if stated correctly, it should say 'conforming to the cause of fundamental birth'; arising from delusion and craving, they in turn conform to them; hence it says 'delusion, craving, etc.' Eighth, 'manifold distinctions in accumulating the truth of suffering': present births are able to accumulate future suffering. The accumulation of suffering by sentient beings of the three quests is different, termed 'manifold distinctions'. The statement 'desiring birth' means there is also pleasure; there are sentient beings who love their own bodies and others' bodies, their minds attached to characteristics, coming and going between upper and lower realms and grasping them. The explanation says: these are sentient beings of the quest for existence, loving their own realm as their own body and loving other realms as other bodies; due to attachment to characteristics, they come and go between upper and lower realms. 'Desiring action, desiring feeling'—called 'desiring feeling' in the commentary-sūtra—means pleasure and craving together with grasping, seeking everywhere. These are sentient beings of the quest for desire, seeking everywhere with craving and grasping. 'Displeasure, etc.' refers to sentient beings of the quest for false brahma-conduct. 'Small, large, immeasurable' explains the three realms. 'Non-conceptual' specifically brings up the non-conceptual heaven, because non-Buddhists take that as nirvāṇa. 'Transmigration' explains continuity; in reality, transmigration is falsely imagined as liberation. Tenth, under 'This bodhisattva…', knowing the dense forest of the activities of habit-energy, within which there are ten: The first is habit-energy of causes, meaning wholesome and unwholesome karma created in the past, whose habit-energy and present fruits either arise together or do not arise together; hence it says 'arising and non-arising'. Second is habit-energy of fruits: 'destinies' refers to the six destinies, and 'perfuming' is their habituation; just as one coming from the heavens is still fresh and pure, the extensive explanation of habituation of destinies should be known from the Sūtra of the Questions of the Ṛṣi Mahātejobhāsaprabha; hence it says 'conforming to whatever is born, etc.' Third is habit-energy of conditions: perfuming through closeness to sentient beings, just as being near a virtuous person makes one virtuous; hence it says 'conforming to sentient beings, etc.' Fourth is habit-energy of arising activities: conforming to whatever afflictions are aroused, like repeatedly giving rise to greed becomes an ingrained habit; conforming to whatever karma is created there is also habit-energy, like the son of a potter being fit to practice mindfulness of breathing; hence it says 'conforming to karma and afflictions'. Fifth is habit-energy of karma, meaning ingrained habituation in the wholesome and so forth that is created; hence it says 'wholesome, unwholesome, etc.' Sixth, revulsion and detachment from desire results in ingrained habituation, which later is easily severed; hence it says 'detachment from desire, etc.' Seventh, habit-energy is explained with reference to the intermediate state in comparison to the present: just as a person who presently delights in cultivating brahma-conduct has no defilement of desire even in the intermediate state; hence it says 'conforming to subsequent bodies, etc.', meaning that in the state of the subsequent intermediate body there is the habituation of the previous fundamental existence. Eighth, sequential perfuming with fruits: conforming to any one ingrained habituation, when successively receiving bodies in the various destinies, there is always that habituation; hence it says 'successive, etc.' Ninth, under 'perfuming through the causes of worldly dhyāna', the completion is explained: because afflictions are not severed in that dhyāna, being pulled by afflictions, when born into higher realms one still has that habituation; hence it says 'long duration, etc.' This sūtra lacks the last two phrases: First, the contrast between false and correct: 'the same Dharma' is the liberation of the two vehicles; because non-Buddhists are not identical to the Buddha-Dharma, they are called 'different'; they grasp non-perception as liberation; having habit-energy in both this false and correct is called 'perfuming', hence it says 'real and unreal'—the real is the small vehicle, the unreal is external teachings. Second, the contrast between the Great and Small Vehicles: toward the persons and teachings of the three vehicles, conforming to whatever seeing, hearing, or approaching there is, there is always habit-energy; hence it is stated. Eleventh, under 'This bodhisattva…', knowing the dense forest of the activities of the three categories \[of beings\]. In the commentary, this is divided into five: First, distinguishing the three categories according to lineage: those lacking the dharma of nirvāṇa are the falsely determined; those possessing the dharma of nirvāṇa are the correctly determined. Among the correctly determined, each of the three vehicles is distinct and wholly determined within itself; apart from these two is the undetermined lineage. The commentary briefly does not explain it; it should be known that this commentary explains it according to the initial teaching. Second, distinguishing the three categories according to understanding and delusion: correct view is the cause of wholesome conduct. Among the three wholesome roots, correct view alone definitely arouses wholesome karma, and is called 'correctly determined'. Non-greed and non-anger do not definitely arouse the wholesome, and are called 'undetermined'. False view is the cause of unwholesome conduct; among all afflictions, false view alone definitely arouses unwholesome karma, and is called 'falsely determined'; the rest are called 'undetermined'. Third, distinguishing the three categories according to karmic action: each of the five inexpiable sins definitely incurs the evil destinies, and is called 'falsely determined'; the five faculties such as faith definitely incur the wholesome destinies, and are called 'correctly determined'; those not matching these two are called 'undetermined'. Fourth, distinguishing the three categories according to false and correct stages: reversing the eightfold correct path yields the eight falsities; based on this, establishing the false stages of non-Buddhists is called 'falsely determined'; the correct nature transcending birth is called the 'correct stage'; based on this, establishing the correct stage of the śrāvaka is called 'correctly determined'. Fifth, directly distinguishing the three categories according to the gains and losses of Mahāyāna bodhisattvas. The phrase 'deeply entering the falsely determined category and difficult to transform' is called in the commentary-sūtra 'the characteristic of falsely determined non-transformation through evil conduct of jealousy and stinginess': begrudging others excelling oneself, and not giving the gift of Dharma to bestow upon faculties that could be transformed, is called 'jealousy'. Being stingy with wealth and not giving it is called the fault of 'stinginess'. Being able to give rise to suffering in others is called 'evil conduct without transformation', meaning killing, stealing, and the like. 'Contrary to the pāramitās': here the six hindrances obstruct the practices of the six pāramitās, hence called 'contrary'. That is, jealousy obstructs the latter three—wisdom, samādhi, and vigor; stinginess obstructs the practice of giving; evil conduct obstructs the two practices of discipline and forbearance. Due to these hindrances, bodhisattvas are prevented from accomplishing correct practice, becoming falsely determined. Correctly determined and undetermined can be known by analogous explanation. Under 'O Son of the Buddha', the overarching conclusion regarding the prior three accomplishments can be understood. > — English (machine translation) (machine translation) - [Previous: 14.34](https://indike.org/pramana/in.bauddha.taisho.1733.14.34) - [Next: 14.36](https://indike.org/pramana/in.bauddha.taisho.1733.14.36) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1733.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.14.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.14.35](https://indike.org/pramana/in.bauddha.taisho.1733.14.35) · Pramāṇa