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# 華嚴經探玄記 15.70

華嚴經探玄記 15.70

- **Language:** Classical Chinese

### [15.70](https://indike.org/pramana/in.bauddha.taisho.1733.15.70)

第五大段從十種說佛法門下三門，答前第五佛音聲問。於中，初十言聲說法、次十餘事說法、後十舉因結果。就初說法門者，顯所說之法門。初三說眾生當位法門，一如來藏是界也、二善惡不動是行也、三苦樂等是業所得報也。次二化眾生門，一無量方便度眾生者，謂貪欲多等教不淨觀等；二淨眾生行者，授與戒學等。次二化菩薩門，一行、二願。次二說染淨欣厭門，初說染果成敗令厭、後說淨令欣、末後說三世佛興令往供養門。第二常為眾生作佛事者，以此十法開覺眾生入法成益，名為佛事。作無停息，故云常也。初二身語作；次二受不受作佛事，謂受令成檀、不受令放學少欲；次二以四大神力作佛事；次二名號剎土作佛事；後二佛剎海默住而作佛事，乃至一切法悉堪為佛事，常作不息。第三堅固士法者，若能行此十堅固法，名堅固士法。一願堅、二行堅、三教化堅、四大悲堅、五大心堅、六背世向出堅、七背小向大堅、八照法淨心堅、九厭大救生堅、十代苦攝生堅。上來答佛音聲問竟。

> The fifth major section, the three approaches beginning with 'ten kinds of approaches to preaching the Buddha-Dharma,' answers the previous fifth question regarding the Buddha's voice. Therein, the first ten preach the Dharma through spoken voice; the next ten preach the Dharma through other matters; the last ten adduce causes to conclude with fruits. Regarding the first, 'approaches to preaching the Dharma,' it reveals the approaches to the Dharma that are preached. The first three preach approaches to the Dharma corresponding to the stages of sentient beings: first, the tathāgatagarbha is the realm (dhātu); second, wholesome, unwholesome, and immovable are the actions (karma); third, suffering, pleasure, and so forth are the retributions obtained through actions. The next two are approaches to transforming sentient beings: first, saving sentient beings through measureless upāya, which refers to teaching contemplation of impurity to those with much greed, and so forth; second, purifying the conduct of sentient beings, conferring the trainings of the precepts and so forth. The next two are approaches to transforming bodhisattvas: first, practice; second, vows. The next two are approaches of preaching defilement and purity to evoke aversion and aspiration: the first preaches the success and failure of defiled fruits to induce aversion; the second preaches purity to induce aspiration; the last is the approach of preaching the appearance of the buddhas of the three times to cause beings to go and make offerings. In the second, 'constantly performing buddha-work for sentient beings,' using these ten dharmas to awaken sentient beings and lead them into the Dharma to achieve benefits is termed buddha-work. Being performed without cessation, it is therefore called 'constant.' The first two perform it through body and speech; the next two perform buddha-work through receiving or not receiving, meaning receiving to help them achieve generosity, and not receiving to make them learn to have few desires; the next two perform buddha-work through the four great spiritual powers; the next two perform buddha-work through names and lands; the last two silently abide in the ocean of buddha-lands to perform buddha-work, up to all dharmas being capable of serving as buddha-work, constantly performed without cessation. In the third, 'dharmas of the steadfast hero,' if one can practice these ten steadfast dharmas, they are called the dharmas of the steadfast hero: first, steadfast vows; second, steadfast practice; third, steadfast teaching and transformation; fourth, steadfast great compassion; fifth, steadfast great mind; sixth, steadfastly turning away from the world toward renunciation; seventh, steadfastly turning away from the Hīnayāna toward the Mahāyāna; eighth, steadfastly illuminating dharmas with a pure mind; ninth, steadfastly tiring of greatness to rescue beings; tenth, steadfastly taking on suffering to gather sentient beings. The above concludes the answer to the question on the Buddha's voice.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.15.70) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1733.15.70](https://indike.org/pramana/in.bauddha.taisho.1733.15.70) · Pramāṇa
