[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) › 3.14 # 華嚴經探玄記 3.14 華嚴經探玄記 3.14 - **Language:** Classical Chinese ### [3.14](https://indike.org/pramana/in.bauddha.taisho.1733.3.14) 第七五力者，《思益經》第二「若人能於如來所說文字語言章句，通達隨順，不違不逆，和合為一，隨其義理不隨章句言辭，而善知言辭所應之相，知如來以何語言說法、以何隨宜說法、以何方便說法、以何法門說法、以何大悲說法，梵天若菩薩能知如來以是五力說法，是菩薩能作佛事。」案云：下經次第廣釋。初言說者，如來說三世法、垢淨法、世出世、流無流等法，是言說如幻人說，無決定故。乃至云說如虛空，無生滅故，當知是言說為無所說，乃至云是名如來言說。二隨宜者，如來或垢法說淨，不得垢法性故；或淨法說垢，貪著淨法故。乃至云生死是涅槃，無退無生故；涅槃是生死，以貪著故。實語是虛妄，以生語見故；虛妄是實語，為增上慢人故。如來隨宜故，或自說我是說常邊者，乃至廣說。三方便者，如來實不得我人眾生壽者，亦不得施亦不得慳等，乃至方便為諸眾生讚說布施得大富等，乃至廣說。四法門者，謂六根等諸法皆是解脫門，以空無我所，性自爾故，乃至文字亦爾。五大悲者，佛以三十二種大悲，謂一切諸法無我，而眾生不信不解，如來於此而起大悲，乃至廣說。案云：此上五種，初一約能說，以不言之言而說故。二約所說，謂法隨迷悟辨是非故。三約所為機，以巧方便於無說有故。四約法自體，本來自空為解脫門故。五約能說之心，為愍物迷而起說故。 > Seventh, the five powers: The Viśeṣacintābrahma-paripṛcchā Sūtra, fascicle two, states: "If a person can penetrate and accord with the letters, speech, sentences, and phrases spoken by the Tathāgata, not opposing and not resisting them, harmonizing them into oneness, following their meaning and principle rather than following the sentences, phrases, and spoken expressions, and skillfully knows the signs to which the spoken expressions correspond, knowing with what speech the Tathāgata expounds the Dharma, with what adaptation \[to suitability\] he expounds the Dharma, with what upāya he expounds the Dharma, with what Dharma-gate he expounds the Dharma, and with what great compassion he expounds the Dharma—Brahmā, if a bodhisattva can know that the Tathāgata expounds the Dharma with these five powers, this bodhisattva is capable of performing the Buddha's work." Note: The sūtra below extensively explains them in sequence. First, regarding speech: the Tathāgata expounds the phenomena of the three times, defiled and pure phenomena, worldly and world-transcending phenomena, flowing and non-flowing phenomena, and so on; such speech is like the speech of an illusory person, because it lacks determinacy. Up to saying that the expounding is like empty space, because there is no arising or ceasing; one should know that this speech is without anything spoken, up to saying that this is named the speech of the Tathāgata. Second, regarding adaptation to suitability: the Tathāgata sometimes speaks of defiled phenomena as pure, because the nature of defiled phenomena cannot be obtained; sometimes he speaks of pure phenomena as defiled, because \[beings\] greedily attach to pure phenomena. Up to saying that saṃsāra is nirvāṇa, because there is no receding and no arising; nirvāṇa is saṃsāra, because of greedy attachment. True words are false, because a view of speech arises; false words are true words, for the sake of people with overweening pride. Because the Tathāgata adapts to suitability, he sometimes says of himself, 'I am one who speaks of the extreme of permanence,' up to extensive explanations. Third, regarding upāya: the Tathāgata truly does not apprehend a self, a person, a sentient being, or a living soul, nor does he apprehend giving, nor does he apprehend stinginess, and so on, yet through upāya he praises giving for sentient beings, saying that it attains great wealth, and so on, up to extensive explanations. Fourth, regarding the Dharma-gate: the six sense faculties and other phenomena are all gates of liberation, because being empty and devoid of a self-possessor, their nature is of itself thus; this is even so for letters and words. Fifth, regarding great compassion: the Buddha, with thirty-two kinds of great compassion, \[considers that\] all phenomena are selfless, yet sentient beings do not believe and do not understand; the Tathāgata arouses great compassion regarding this, up to extensive explanations. Note: Among the above five kinds: the first is in terms of the one who is able to speak, because he speaks through non-speaking speech. The second is in terms of what is spoken, namely distinguishing right and wrong as phenomena follow delusion or awakening. The third is in terms of the capacities that are addressed, because through skillful means he speaks of existence where there is none. The fourth is in terms of the intrinsic essence of phenomena, because being originally empty of themselves, they are gates of liberation. The fifth is in terms of the mind of the one who is able to speak, because he gives rise to the teaching out of pity for the delusion of living beings. > — English (machine translation) (machine translation) - [Previous: 3.13](https://indike.org/pramana/in.bauddha.taisho.1733.3.13) - [Next: 3.15](https://indike.org/pramana/in.bauddha.taisho.1733.3.15) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1733.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.3.14) — English, machine translation ## Linked texts (1) - [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788.1.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.3.14](https://indike.org/pramana/in.bauddha.taisho.1733.3.14) · Pramāṇa