[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) › 14.49.6 # 華嚴經探玄記 14.49.6 華嚴經探玄記 14.49.6 - **Language:** Classical Chinese ### [14.49.6](https://indike.org/pramana/in.bauddha.taisho.1733.14.49.6) 下釋眾生數中，治六種難：一五通福田，供以生富，故治貧難。 二夜叉威制眷屬，不令害人，故治死難。 三龍降時雨，以治險難。 四金剛力士摧伏惡人，治不調難。 五修羅說呪力調其眷屬，不行殺害，名治惡業。 六須彌頂上天帝釋等，名為自在。 須彌腹上所有四王名四天王，彼能對治脩羅怨敵。 下釋集中不窮盡義，謂如上所說事，能生一切物故，言集在其中也。 順行不斷不休息者，解不窮盡義，謂次第相續名為順行，不永斷故名不斷，非暫無故名不息。 下釋山因海名，謂山因海故得高勝，海因山故得深廣。 前說依地、今說依海者，由彼十山依斯二處，故互舉也。 下釋法同喻，謂佛智如海，依起十地高深相顯，故云因果相顯也。 是即一一山下皆有大海，一一地內皆有佛地，此是圓教中義。 若餘教中，要十地後方到佛地，可思准之。 第三大海十相明難度能度大果功德。 於中先喻、後合，各有總別。 總中，言不壞者，謂此十相同一大海不可易奪，故云不壞。 地法亦爾。 同一佛智，義分十地，不易奪故也。 論云「因果相順故，十地如大海。 難度能度，得大菩提果故。 」下釋別中，攝十為八：以六七為一，九十亦爾，故為八也。 初三可知。 四護功德者，護名為捨，捨餘一切差別相故。 又釋：護同一味，恒不失故。 言不竭者，以六深七廣，水無竭故。 言護世間功德者，潮不過限，不枉害物。 此喻九地應機說法，受水無厭能容納百川，不令餘水損壞世間。 餘法雲地受佛法雨利益世間，餘法合等如文可知。 第四寶珠十事，喻轉盡堅固功德。 於中亦先喻、後合，各有總別。 論中先釋總中過十寶可知。 以出故取者，此是經中初句，謂以出海故，取以為用。 放光是第九，示現是第十，超中舉後，故云乃至也。 攝十為八者，以合六七八故。 此八中，初後二句約喻顯法，餘但釋喻。 初出海益物，故稱功德。 以善觀者，顯法也，謂初地聖智出煩惱海，善觀察也； 二體色分明； 三團圓可喜； 四垢穢斯盡、五光色鮮澤、六異相莊嚴名為起行，三句合釋可知； 七放光名神力； 八隨王雨寶故無護惜。 下顯法，以己善根與一切眾生同一善藏，合與眾生寶物也。 過十聖等，文並可知。 影像分竟。 第八「佛子是菩薩」下明地利益分。 於中有三：初顯法利益、二結通十方、三他方來證。 若依論經，更有第四如來隨喜、第五佛在下結說究竟。 今依此經。 就初中有二：一生信功德、二雨華等是供養功德。 前中二：先聞益、後動地。 前中亦二：初總舉難聞、二問答顯益。 答中亦二：先正顯，謂舉佛類法、舉法難聞。 二「何以故」下釋成。 以發菩提心行菩薩道者，是此法器故方說聞，是故此聞必同彼法，成益廣大故也。 動地是生信功德，為緣生義。 釋十八相等及為四種眾生等，並如前初會所說。 餘結通證成等，皆同前諸會可知。 > Below, in explaining the numbers of sentient beings, six kinds of hardships are remedied: first, the fields of merit with five superknowledges are made offerings to, which generates wealth, thereby remedying the hardship of poverty; second, the yakṣas majestically restrain their retinues not to harm people, thereby remedying the hardship of death; third, the nāgas send down timely rain, thereby remedying the hardship of peril; fourth, the vajradhara-warriors subdue evil people, thereby remedying the hardship of intractability; fifth, the asuras chant mantras with power to tame their retinues so that they do not commit killing, which is called remedying evil karma; sixth, the celestial sovereign Śakra and others upon the summit of Mount Sumeru are called sovereign. The four kings on the flank of Mount Sumeru are called the Four Heavenly Kings; they are able to counteract the asura enemies. Below, in explaining the meaning of inexhaustibility within the gathering, it means that because the affairs explained above can produce all things, it says they are gathered within it. "Progressing in accordance without cessation and without rest" explains the meaning of inexhaustibility: sequential continuity is called "progressing in accordance"; because it is never severed, it is called "without cessation"; because it is not temporarily absent, it is called "without rest." Below, in explaining how mountains are named on the basis of the ocean, it means that because of the ocean, mountains obtain loftiness and supremacy, and because of mountains, the ocean obtains depth and vastness. The earlier explanation relied on the earth, while the present explanation relies on the ocean; because those ten mountains rely on these two locations, they are cited alternately. Below, in explaining how the doctrine matches the metaphor, it means that the Buddha's wisdom is like an ocean, upon which the manifestation of the loftiness and depth of the ten bhūmis arises; therefore it is said that cause and effect mutually manifest. That is to say, beneath each and every mountain there is a great ocean, and within each and every bhūmi there is a buddha-bhūmi: this is the meaning in the Perfect Teaching. In the other teachings, one must go through the ten bhūmis before finally reaching the buddha-bhūmi; this can be reflected upon accordingly. The third part, the ten characteristics of the great ocean, clarifies the merit of the great fruit of that which is difficult to cross and able to cross. Within this, there are first the metaphors and then the application, each having general and specific \[aspects\]. In the general, saying "indestructible" means that these ten characteristics share the same great ocean and cannot be altered or supplanted; hence it is called "indestructible." The dharmas of the bhūmis are also like this: they share the same buddha-wisdom, yet conceptually divide into ten bhūmis, because they cannot be altered or supplanted. The treatise says: "Because cause and effect correspond to each other, the ten bhūmis are like a great ocean. Being difficult to cross yet able to cross, one obtains the fruit of great bodhi." Below, in explaining the specific \[aspects\], the ten are subsumed into eight: because the sixth and seventh make one, and the ninth and tenth are also like this, they make eight. The first three can be known. Fourth, the merit of "protecting": "protecting" is called renunciation, because it renounces all other differentiated characteristics. Another explanation: "protecting" is having the same single taste, which is never lost. Saying "unfathomable/inexhaustible": because the sixth is deep and the seventh is broad, the waters are without exhaustion. Saying "the merit of protecting the world": the tide does not exceed its boundary and does not unjustly harm beings. This is an analogy for the ninth bhūmi preaching the Dharma according to capacity, receiving water without satiety and able to take in the hundred rivers, not letting remaining waters damage the world. The remaining Cloud of Dharma bhūmi receives the rain of the Buddha's Dharma to benefit the world. The rest of the application of the doctrine to the metaphor can be known from the text. The fourth part, the ten features of the precious jewel, illustrates the merit of transforming to the end and being firm. Within this there is also first the metaphor and then the application, each having general and specific \[aspects\]. In the treatise, first explaining in the general that it surpasses ten jewels can be known. "Taken because it emerges": this is the first line in the sūtra, meaning that because it emerges from the ocean, it is taken and put to use. Emitting light is the ninth, and manifestation is the tenth; skipping the middle and citing the end, it therefore says "and so forth." Subsuming the ten into eight is because the sixth, seventh, and eighth are combined. Among these eight, the first and last two lines reveal the doctrine based on the metaphor, while the rest merely explain the metaphor. First, emerging from the ocean benefits beings, hence it is called merit. "By good observation": reveals the doctrine, meaning that the noble wisdom of the first bhūmi emerges from the ocean of afflictions and observes well. Second, its substance and color are distinct. Third, its roundness is pleasing. Fourth, defilements are completely exhausted; fifth, its radiant color is fresh and bright; sixth, adorned with extraordinary marks: these are called initiating practice; the combined explanation of the three lines can be known. Seventh, emitting light is called supernatural power. Eighth, showering jewels according to the king's \[wish\], hence without sparing or begrudging. Below, revealing the doctrine: with one's own roots of goodness, one shares the same treasury of goodness with all sentient beings, which corresponds to bestowing precious objects upon sentient beings. Surpassing the ten noble ones and so forth can all be known from the text. The section on the reflections of the bhūmis is concluded. Eighth, from "O sons of the Buddha, this bodhisattva" below, clarifies the section on the benefits of the bhūmis. Within this there are three: first, revealing the benefits of the Dharma; second, concluding its reach to the ten directions; third, confirmation from other directions. If based on the text of the treatise, there are further: fourth, the Tathāgata's rejoicing in accord; fifth, concluding the culmination of the preaching beneath the Buddha. Here we rely on this sūtra. In the first part there are two: first, the merit of generating faith; second, raining flowers and so forth, which is the merit of making offerings. In the first of these there are two: first, generally citing the difficulty of hearing; second, question and answer revealing the benefits. In the answer there are also two: first, directly revealing, that is, citing the Buddha to categorize the Dharma, and citing the Dharma as difficult to hear. Second, from "Why is this?" below, explains and establishes it: because those who generate the bodhimind and practice the bodhisattva path are vessels for this Dharma, only then is hearing spoken of; therefore, this hearing must be identical with that Dharma, accomplishing vast benefits. Shaking the earth is the merit of generating faith, representing the meaning of arising through conditions. Explaining the eighteen marks and so forth, as well as for the sake of the four kinds of sentient beings, are all as explained previously in the first assembly. The rest, concluding its reach and confirmation, are all the same as the previous assemblies and can be known. > — English (machine translation) (machine translation) - [Previous: 14.49.5](https://indike.org/pramana/in.bauddha.taisho.1733.14.49.5) - [Next: 14.50](https://indike.org/pramana/in.bauddha.taisho.1733.14.50) - [Up: 14.49](https://indike.org/pramana/in.bauddha.taisho.1733.14.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.14.49.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.14.49.6](https://indike.org/pramana/in.bauddha.taisho.1733.14.49.6) · Pramāṇa