[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) › 7.45 # 華嚴經探玄記 7.45 華嚴經探玄記 7.45 - **Language:** Classical Chinese ### [7.45](https://indike.org/pramana/in.bauddha.taisho.1733.7.45) 初迴向釋中二：先舉行體，謂此菩薩所行六度四無量等諸行善根，擬將迴向，其文可知。二「修善根已」下正明迴向，於中二：初迴向眾生及菩提，明救護眾生；後從「菩薩如是迴向亦無著」下迴向實際，明離眾生相。前中四：初明為眾生利益安樂而作迴向，於中三，初總標、二「以此所修」下別辨、三「佛子」下結。別中二：先以善根濟三惡道名救、二「復作是念」下拔苦置善名護。又初令離苦名安樂、後令修善名利益。於中十句：一拔現苦、二令除煩惱障、三離業障是故無怖、四令至菩提、五令得涅槃、六令斷所知障使、七令斷所知障習、八令得如理智、九令得如量智、十令得理量無礙智。三「佛子」下總結，令得一切智。二「佛子此菩薩」下於怨惡眾生調練深悲受惱迴向。於中有五：初於怨眾生調練悲心、二於惡眾生調練悲心、三「何以故」下以理釋成練行所由、四「菩薩如是觀」下調練行成悲念轉增、五「菩薩以諸善根迴向時」下正以善根迴向成益。初中二：先明菩薩平等觀心，有標、徵、釋；二「若眾生壞惡」下對怨境以練心，有法、喻、合。二「一切童蒙」下於惡眾生調練悲心。於中亦二：初總於惡類心不動亂，有法、喻、合。合中二，先明不動本心、二「正意」下不失饒益。前中，被惱退大學小名散亂。二「一切眾生」下別於惡類不捨饒益，於中有五種眾生：一於多惡不嫌、二於難化不捨、三「雖有」下於邪瞋不轉、四「若見」下於無信不棄、五「若與」下攝癡無惱。三以理釋中，先徵、後釋。徵意：惡人何幸背恩蒙救？菩薩何事被惱仍救？下釋中，先總釋，謂由菩薩大智見理能不計惡，由有大智堪救人惡。如日有二義：一雖生盲謗無，日無計念；二亦不捨，還照謗人。菩薩智日亦爾，故云乃至調伏一切眾生也。二別釋，有二：初念本大志成調伏行，亦二句：初反舉六事，謂既本志不為一眾生等，豈遇小違而乖大志。二順顯，亦六事可知，謂方成大事，理應受違救彼惡人。二重現大心以成調行。於中初句是總，謂此菩提心體可尊貴故名寶。是故設有違惱，為存護此心，理應無轉。下別中六句：一勢力義，謂能生如來之境，是故名為彼境力也；二普遍義，故云廣大；三甚深義，故云平等；四離垢義，故云無懈怠；五希有義，故云修難得；六最勝義，故云與佛等也。為此大心，理應如此救惡人故，是故菩薩令行增也。四「菩薩如是觀」下結調練行成令悲增長。於中如是觀善，牒前行解。信心淨者，於前所解道理信心決定也。下依此決定令悲增長，謂悲行不虛，故云非但口言。此悲心是總，「於諸眾生」下九心是別，一歡樂饒益；二無行疑濁，故云明淨；三屈己就物，故云柔軟；四憐愍情慇，故云慈心；五慈念深徹，故云愛念；六攝令同己菩提法中，故云攝取；七授與大行，故云饒益；八令得涅槃，故云安樂；九令得菩提，故云最勝。由前思擇行解力故，於諸眾生生此等心，是故依此以成迴向。五調練善根正以迴向。於中先舉善根，謂彼菩薩依勝心正以善根迴向之時，作是誓念：非直令我昔本善根迴向眾生，若我因前迴向眾生所有功德，及為眾生迴向菩提所有功德，復將此功德迴向眾生令得如此清淨趣等，以此要誓送諸善根令至眾生所也。於中有二：先迴向眾生令成法器、二「復作念」下令得法成滿。前中二：初令得法器身，謂淨趣是修行處也，淨生是修行身，餘是行緣，具不可盡也。二「常得」下令得法器心，有二：先令於過不染，謂身雖尊貴，心不錯逸，雖居淨趣而不迷染，故云分別趣；二「思量」下於德起求，可知。二令得法滿，中二：先見佛得信、二聞法持行。於法行中二：初令成自分行德。七財者，依《涅槃經》，信、戒、慚、愧、聞、施、慧為七，即十藏中前七是也。二「修學一切」下令成勝進德，於中三：初令自利德滿；二「於一切」下成利他滿，有三業可知；三「令一切」下成佛果究竟。第三從「菩薩復念眾生造作」下明於受苦眾生以深厚大悲代苦迴向。於中有七：初總於苦生起念代救。於中二：初念眾生罪業受苦。二「我當於彼」下起念代救，於中二：先總舉，不以苦故心退等者，調練悲心深厚無倦；二「何以故」下釋顯代救之意。於中先徵意云：他諸眾生自受苦惱，於菩薩何急而欲代受？下釋中二：初為滿自本願是故代救，謂菩薩從初大誓，捨自身命只為眾生離苦得樂，更無餘為，是故眾生皆是菩薩所荷之擔。為滿如此同體大願，是故彼苦是菩薩所憂。下度脫一切等，顯其所作，謂救苦因果也。二「眾生常為」下為愍其迷謬代救無倦，於中三：初標癡愛是苦因、二「染著」下明依愛受苦、三「隨諸」下明依癡受苦。於中隨魔是癡從邪，疑佛是癡背正，此無善因。不得出世道，明不得菩提。不見安隱，明不得涅槃，此無善果。常馳等，明恒受苦果。二「菩薩見眾生」下標自所作迴向救儀，於中三：初總舉如前眾生受苦悲見迴向。二「以大迴」下正顯行儀，有三句：初以大迴等盡自大心，此有四義：一以稱法界善根迴向一眾生，餘一一眾生亦爾；二為一一眾生於無量劫受苦無倦；三要令一一眾生先得無上菩提；四然於眾生及迴向行不見能所。同一法界平等無二，是名大迴向迴向。二順同三世菩薩所作，謂三世菩薩所應作迴向，我亦如彼而作。三順極至教，謂如圓教所說普賢迴向，我當順彼教而作。三「令一切」下明因迴向令有所得。三「復作是念我當悉令」下標自迴向救所成益，於中三句：初智王住處是涅槃；二令得一切智心是菩提；三拔出等令離生死，謂拔惡嶮等出分段苦，度生死流出變易苦。四「復作是念我當為一切」下明既見上益建志正欲代其獄苦。於中四：初總標舉；二「我當為一切」下建志欲於一切處代苦；三「我當於一一」下明於一切時代苦；四「何以故」下釋代苦意。問：自作自受，云何菩薩能得代邪？答：此中菩薩代眾生苦，通論有六義：一謂以苦事自要，增其願行故。《瑜伽》第四十九云「問：菩薩從勝解行地隨入淨勝意樂地時，云何超過諸惡趣等？答：是諸菩薩依止世間清淨靜慮，於勝解行地己善積集菩提資糧，於如前說百一十苦諸有情類，修習哀愍無餘思惟。由此修習為因緣故，於彼色類諸有情所得哀愍意樂及悲意樂，由是因緣為利惡趣諸有情故，誓居惡趣如己舍宅。作是誓言：我若唯住如是處所能證無上正等菩提，亦能忍受，為除一切有情苦故。一切有情諸惡趣業，以淨意樂悉願自身代彼領受苦異熟果，為令畢竟一切惡業永不現行，一切善業常現行故，心發正願：彼由修習如是世間清淨靜慮悲願力故，一切惡趣諸煩惱品所有麁重於自所依皆得除遣。由此斷故，菩薩不久獲得轉依，於諸惡趣所有惡業畢竟不作，於諸惡趣決定不往。齊此菩薩說名超過一切惡趣，亦名超過勝解行地，亦名已入淨勝意樂地。」解云：淨勝意樂地是初地，由於地前起此悲願斷惡趣業即入初地，於彼有情未必實代。此依初教辨。二約菩薩留惑同事受有苦身，同苦眾生為其說法，令聞法免苦，故名代也。三設有眾生而欲造作無間等業，菩薩化止不從遂斷其命。由斷彼命菩薩自受惡趣苦報，令彼得免無間大苦，此亦名代。此依梁《攝論》第十一辨也。此上二釋依終教。四由菩薩從初正願為生受苦，修習此願，至究竟位願成自在，常處惡趣救代眾生，如地藏菩薩等及莊嚴王菩薩等。五由菩薩此願契同真如，彼眾生苦亦緣成無性即是真如，以同如之願還潛至即真之苦，依此融通亦名代也。此約同體願力。六由普賢以法界為身，一切眾生皆是法界，即眾生受苦常是普賢故名代。今此經文順後三釋，雖是地前，是普賢位故，是故能代。問：若爾，何故猶有受苦眾生？答：此事不定。若令受苦而有利益，則菩薩令受，亦名為代。此密益，非常人所知，故不可難。又釋：由業有二，謂定、不定。得報亦爾，彼不定報由二緣力，是亦可轉：一由因力，謂彼眾生增上作意力；二由緣力，謂由外緣增勝境力。今菩薩於不定報所為勝緣力，及令彼發增上作意，故令彼報有輕有脫。五「菩薩復作是念我當」下明誠言表志，顯為物不虛。於中三：初誠言為物，有總標、別釋，謂因見眾生苦，發心為救。此言若虛，即本不發心。心因此發，是故言行不虛。二「不求尊」下彰不自為，亦初總辨、次「何以故」下釋成。後「菩薩明見」下結不為。三「但欲」下結其所為。六「菩薩復作是念我當以諸善根」下明正以善根如言迴向令得利樂。於中二：先令得樂、後令成利。前中，初得種種樂，是總標。下別有十句：一佛果窮極名究竟；二利潤無涯名饒益；三超過餘人名不共；四無為常安名寂靜；五離過清淨名無染；六緣不能壞名無動；七稱性廣多名無量；八性無變易名不死不轉；九常恒無盡名不滅，此是大涅槃樂；十明慧自在名一切智，此是大菩提覺知樂。依《解節經》亦有五樂：一出家樂，解脫家難故；二遠離樂，以斷欲得初禪故；三寂靜樂，二禪為首覺觀息故；四菩提樂，於法如實覺故；五涅槃樂，息化入無餘故。二「我當為作調御」下令成利益。於中十句：初六併舉，一師、二臣、三明、四炬、五趣、六離難及解法，以並同上，故略之耳；七令解深理；八智行成度；九福行求果；十令向涅槃，故云示彼岸也。七「菩薩以是無量」下明行實成益。於中十句：初一牒前迴向；次二下救生苦、上順佛意；次二得正捨邪；次二遠惡近善；次二成淨滅染；後「具足」下總結。第四「菩薩以善根正迴向已」下明孤標大志普為眾生無念迴向。於中三：先標己大志、二明無念求、三顯至極迴向。初中，先結前；「作是念」下起後，於中二：先喻，有二：初一日多照喻、二日照業成喻。後「菩薩亦如是」下法合，於中二：初明獨志廣益，合初喻也；二「欲為」下正成益事，合後喻也。於中十句，可知。二「菩薩復作是念」下無念求，於中二：先反舉，謂於善眾生無念求恩，於惡眾生無念捨離；後「但勤」下順顯，謂初令得樂果，「攝少」下令成善因，謂以少善根迴求大菩提果，故名迴向廣大。此顯悲深，縱令少善亦以方便成廣迴向。三「若諸善根」下正明至極迴向，謂善無不攝，向無不極。於中二：先舉至極善根。初反舉，謂若我善根實不能益生，我亦不修彼善，亦不作迴向；下順顯，謂以我善根實能益生是故迴耳，此明徹到迴向。二「令一切眾生」下明迴成至極。不著法等，令捨妄。以眾生性等，明入真。此亦是令眾生入實際也。 > In the explanation of the first dedication, there are two \[parts\]: first, adducing the essence of the practice, namely, all the roots of good from practices such as the six pāramitās and the four immeasurables practiced by this bodhisattva, which are intended to be dedicated; the text is clear. Second, from "having cultivated roots of good" onward, directly explaining the dedication; herein there are two: first, dedicating to sentient beings and to bodhi, clarifying the saving and protecting of sentient beings; afterwards, from "when the bodhisattva dedicates in this way, he is also without attachment" onward, dedicating to the true limit, clarifying freedom from the characteristics of sentient beings. In the former, there are four: First, clarifying making the dedication for the benefit and peace and happiness of sentient beings; herein there are three: first, general presentation; second, from "with these cultivated" onward, distinct differentiation; third, from "Children of the Buddha" onward, conclusion. In the differentiation, there are two: first, rescuing the three evil destinies with roots of good is called 'saving'; second, from "further reflecting in this way" onward, pulling out suffering and placing \[them\] in goodness is called 'protecting'. Furthermore, the former, causing them to be free from suffering, is called 'peace and happiness'; the latter, causing them to cultivate goodness, is called 'benefit'. Herein are ten phrases: 1. pulling out present suffering; 2. causing the elimination of the affliction obstacle; 3. being free from karmic obstacles and thus without fear; 4. causing \[them\] to reach bodhi; 5. causing \[them\] to attain nirvāṇa; 6. causing the cessation of the drives of the obstacle to the knowable; 7. causing the cessation of the residual impressions of the obstacle to the knowable; 8. causing \[them\] to attain wisdom conforming to reality; 9. causing \[them\] to attain wisdom conforming to measure; 10. causing \[them\] to attain unimpeded wisdom in both reality and measure. Third, from "Children of the Buddha" onward, general conclusion, causing them to attain all-knowledge. Second, from "Children of the Buddha, this bodhisattva" onward, tempering deep compassion toward resentful and evil sentient beings and dedicating while bearing afflictions. Herein there are five: 1. tempering the mind of compassion toward resentful sentient beings; 2. tempering the mind of compassion toward evil sentient beings; 3. from "Why is this?" onward, explaining with principle the rationale for tempering practice; 4. from "When the bodhisattva contemplates thus" onward, the completion of tempering practice and the increasing of compassionate thought; 5. from "When the bodhisattva dedicates all roots of good" onward, directly dedicating roots of good to accomplish benefit. In the first, there are two: first, clarifying the bodhisattva's mind of equal contemplation, having presentation, question, and explanation; second, from "if sentient beings are corrupted and evil" onward, tempering the mind facing resentful objects, having doctrine, metaphor, and application. Second, from "all ignorant children" onward, tempering the mind of compassion toward evil sentient beings. Herein there are also two: first, the mind generally remaining undisturbed toward evil classes, having doctrine, metaphor, and application. In the application, there are two: first, clarifying not moving from the original mind; second, from "with correct intention" onward, not losing the benefit \[given to them\]. In the former, retreating from the great and learning the small when troubled is called distraction. Second, from "all sentient beings" onward, particularly not abandoning benefit toward evil classes; herein there are five kinds of sentient beings: 1. not disliking those of much evil; 2. not abandoning those difficult to transform; 3. from "although there are" onward, not wavering toward the perverse and angry; 4. from "if seeing" onward, not casting aside those without faith; 5. from "if together with" onward, gathering in the deluded without vexation. Third, in explaining with principle, first questioning and then explaining. The intent of the question: By what fortune do evil people receive salvation after turning against kindness? For what reason does the bodhisattva still save them after being vexed? In the explanation below, first generally explaining, meaning that due to the bodhisattva's great wisdom seeing the principle, he can disregard evil; due to having great wisdom, he is capable of saving people's evil. Just as the sun has two aspects: 1. although one born blind slanders it as non-existent, the sun has no calculating thoughts; 2. it also does not abandon \[him\], still shining upon the person who slanders. The bodhisattva's sun of wisdom is likewise; therefore it says 'up to taming all sentient beings'. Second, distinct explanation, having two: First, mindful of the original great resolve, accomplishing the practice of taming, also having two phrases: first, reversely adducing six matters, meaning that since the original resolve was not for the sake of a single sentient being, how could encountering slight adversity contradict the great resolve? Second, directly revealing, also six matters that can be known, meaning that just when about to accomplish the great matter, in principle one should bear adversity and save those evil people. Second, re-manifesting the great mind to accomplish the practice of taming. Herein, the first phrase is general, meaning that because the essence of this bodhicitta is worthy of honor, it is called a jewel. Therefore, even if there is adverse vexation, to preserve and protect this mind, in principle there should be no turning back. In the six phrases of the specific below: 1. the sense of power, meaning being able to produce the sphere of the Tathāgata, hence called the power of that sphere; 2. the sense of pervasiveness, hence called vast; 3. the sense of profundity, hence called equal; 4. the sense of freedom from defilement, hence called free from indolence; 5. the sense of rarity, hence called cultivating what is difficult to attain; 6. the sense of supremacy, hence called equal to the buddhas. For the sake of this great mind, one should in principle save evil people in this way, and therefore the bodhisattva causes practice to increase. Fourth, from "When the bodhisattva contemplates thus" onward, concluding that tempering practice is accomplished, causing compassion to increase. Herein, 'contemplating good thus' repeats the preceding practice and understanding. 'Those whose faithful mind is pure' means that regarding the principle understood previously, the faithful mind is resolute. Below, relying on this resolution, compassion is caused to increase, meaning that compassionate practice is not in vain, hence it says 'not merely words of the mouth'. This compassionate mind is general; the nine minds from "toward all sentient beings" onward are specific: 1. rejoicing in benefit; 2. without doubt and turbidity in practice, hence called bright and pure; 3. bending oneself toward beings, hence called supple; 4. earnest pitying sentiments, hence called a mind of benevolence (maitrī); 5. deep and penetrating benevolent thoughts, hence called affectionate thought; 6. gathering them into one's own dharmas of bodhi, hence called gathering in; 7. conferring great practice, hence called benefiting; 8. causing them to attain nirvāṇa, hence called peace and happiness; 9. causing them to attain bodhi, hence called most supreme. Due to the power of the preceding discerning contemplation and understanding of practice, one generates such minds toward all sentient beings; therefore, relying on this, the dedication is accomplished. Fifth, tempering roots of good and directly making dedication. Herein, first adducing the roots of good, meaning that when that bodhisattva, relying on the supreme mind, directly dedicates roots of good, he makes this vow: 'Not only do I cause my past original roots of good to be dedicated to sentient beings, but if I have any merit due to previously dedicating to sentient beings, and any merit due to dedicating to bodhi for the sake of sentient beings, I also dedicate this merit to sentient beings, causing them to attain such pure destinies, and so forth,' using this pledge to deliver all roots of good, causing them to reach sentient beings. Herein there are two: first, dedicating to sentient beings to make them dharma vessels; second, from "further reflecting" onward, causing them to attain the fulfillment of the Dharma. In the former, there are two: first, causing them to attain the body of a dharma vessel, meaning that pure destinies are places of cultivation, pure births are bodies of cultivation, and the rest are conditions of cultivation, which are fully inexhaustible. Second, from "constantly attaining" onward, causing them to attain the mind of a dharma vessel, having two: first, causing them not to be defiled by faults, meaning that although the body is noble, the mind is not errant, and although dwelling in pure destinies, one is not deluded or defiled, hence called 'distinguishing the destinies'; second, from "deliberating" onward, giving rise to seeking virtue, which can be understood. Second, causing them to attain the fulfillment of the Dharma, wherein there are two: first, seeing the Buddha and gaining faith; second, hearing the Dharma and upholding practice. In the practice of the Dharma, there are two: first, causing them to accomplish the virtue of practices proper to their portion. As for the seven riches, according to the Nirvāṇa Sūtra, faith, morality, shame, conscience, hearing, giving, and wisdom are the seven, which are the first seven among the ten treasuries. Second, from "training in and learning all" onward, causing them to accomplish virtues of superior progress; herein there are three: first, causing the virtue of benefiting oneself to be fulfilled; second, from "toward all" onward, accomplishing the fulfillment of benefiting others, having the three karmas, which can be understood; third, from "causing all" onward, accomplishing the ultimate Buddha fruit. Third, from "The bodhisattva further reflects that sentient beings create" onward, clarifying dedicating while taking on suffering on behalf \[of others\] with deep and profound great compassion toward suffering sentient beings. Herein there are seven: 1. generally giving rise to thoughts of taking on \[suffering\] and saving toward suffering beings. Herein there are two: first, reflecting on sentient beings suffering through sinful karma; second, from "I should in those" onward, giving rise to thoughts of taking on \[suffering\] and saving, wherein there are two: first, generally adducing that because of suffering the mind does not regress, etc., meaning the tempered mind of compassion is deep and without weariness; second, from "Why is this?" onward, explaining the intention of taking on \[suffering\] and saving. Herein, the intent of the question first states: Other sentient beings undergo suffering and vexation by themselves; what urgency is it to the bodhisattva that he wishes to take it on on their behalf? In the explanation below, there are two: first, in order to fulfill his own original vows, he therefore takes on \[suffering\] and saves, meaning that from the initial great vow, the bodhisattva abandons his own body and life only for the sake of sentient beings being free from suffering and attaining happiness, with no other purpose; therefore, sentient beings are all burdens carried by the bodhisattva. In order to fulfill such a great vow of identical substance, therefore their suffering is the bodhisattva's sorrow. Below, 'delivering all', etc., reveals what he accomplishes, meaning the causes and fruits of saving suffering. Second, from "sentient beings are constantly" onward, taking on \[suffering\] and saving without weariness out of pity for their delusion and error; herein there are three: 1. indicating that delusion and craving are the causes of suffering; 2. from "stained and attached" onward, clarifying undergoing suffering based on craving; 3. from "following all" onward, clarifying undergoing suffering based on delusion. Herein, following Māra is delusion following the heterodox; doubting the Buddha is delusion turning against the correct; this is being without good causes. Not attaining the supramundane path clarifies not attaining bodhi; not seeing security clarifies not attaining nirvāṇa; this is being without good fruits. Constantly racing, etc., clarifies constantly undergoing the fruits of suffering. 2. From "The bodhisattva sees sentient beings" onward, presenting the protocol of saving through one's own dedication; herein there are three: first, generally adducing, seeing with compassion the suffering of sentient beings as before, and dedicating. Second, from "with great dedication" onward, directly revealing the protocol of practice, having three phrases: first, 'with great dedication', etc., exhausting one's own great mind, which has four meanings: 1. dedicating roots of good that accord with the dharmadhātu to a single sentient being, and likewise for each and every other sentient being; 2. undergoing suffering for immeasurable kalpas for the sake of each and every sentient being without weariness; 3. requiring that each and every sentient being first attain unsurpassable bodhi; 4. yet, regarding sentient beings and the practice of dedication, seeing neither subject nor object. Being the same single dharmadhātu, equal and non-dual, is called dedicating with the great dedication. Second, according with and identical to what is done by the bodhisattvas of the three times, meaning the dedications that should be made by the bodhisattvas of the three times, I also make as they did. Third, according with the ultimate teaching, meaning that just as the dedication of Samantabhadra is explained in the Round Teaching, I shall make it according with that teaching. Third, from "causing all" onward, clarifying that because of dedication they are caused to attain something. 3. From "Further reflecting: 'I shall cause all to'" onward, presenting the benefits accomplished by one's dedication and saving; herein there are three phrases: first, the dwelling place of the king of wisdom is nirvāṇa; second, causing them to attain the mind of all-knowledge is bodhi; third, pulling out, etc., causing them to leave saṃsāra, meaning pulling them out of evil perils, etc., to exit the suffering of segmented \[samsara\], and crossing the flow of saṃsāra to exit the suffering of change. 4. From "Further reflecting: 'I should on behalf of all'" onward, clarifying that having seen the above benefits, establishing the resolve to directly take on their hell suffering on their behalf. Herein there are four: first, general presentation; second, from "I should for all" onward, establishing the resolve desiring to take on suffering on their behalf in all places; third, from "I should in each and every" onward, clarifying taking on suffering on their behalf in all times; fourth, from "Why is this?" onward, explaining the meaning of taking on suffering on their behalf. Question: Since one creates \[karma\] oneself and receives \[retribution\] oneself, how can the bodhisattva take it on on their behalf? Answer: Here, the bodhisattva taking on suffering on behalf of sentient beings, discussed comprehensively, has six meanings: 1. It means binding oneself through painful matters to augment one's vows and practices. The Yogācārabhūmi, fascicle 49, says: 'Question: When a bodhisattva passes from the stage of practice of resolute intention (adhimukticaryā-bhūmi) and enters the stage of pure and superior intention (śuddhādhyāśaya-bhūmi), how does he transcend all evil destinies, and so forth? Answer: Relying on worldly pure dhyāna, these bodhisattvas have well accumulated the provisions for bodhi on the adhimukticaryā-bhūmi, and toward the sentient beings of the 110 sufferings explained before, they cultivate thought without remainder of sympathetic pity. Because of this cultivation as cause and condition, regarding sentient beings of those sorts and kinds, they attain the intention of sympathetic pity and the intention of compassion. Because of these causes and conditions, for the benefit of sentient beings in evil destinies, they vow to dwell in evil destinies as if in their own homes. They make this vow: "If only by dwelling in such places I can realize unsurpassable samyaksaṃbodhi, I can also endure it, in order to eliminate the suffering of all sentient beings. Regarding all the evil destiny karma of all sentient beings, with pure intention I vow to personally receive the ripened fruit of suffering on their behalf, in order that completely and perpetually all evil karma will never become active, and all good karma will constantly be active." Their minds generate the correct vow: Due to the power of their compassionate vows cultivating such worldly pure dhyāna, all the coarseness associated with all afflictions of the evil destinies is completely expelled from their basis. Due to this elimination, the bodhisattva before long attains the transformation of the basis (āśrayaparivṛtti), never again performing any evil karma of the evil destinies, and definitely never going to the evil destinies. To this extent, the bodhisattva is said to have transcended all evil destinies, is also called having transcended the adhimukticaryā-bhūmi, and is also called having entered the śuddhādhyāśaya-bhūmi.' Explanation: The śuddhādhyāśaya-bhūmi is the first bhūmi; because before the bhūmis he gives rise to this compassionate vow and severs the karma of the evil destinies, he then enters the first bhūmi, without necessarily taking it on truly on behalf of those sentient beings. This is explained according to the Initial Teaching. 2. In terms of the bodhisattva retaining afflictions to engage in common affairs, taking on a body subject to suffering, and preaching the Dharma to sentient beings of identical suffering to cause them to hear the Dharma and avoid suffering; hence it is called 'taking on on their behalf'. 3. If there are sentient beings who intend to create uninterrupted (ānantarya) and similar karmas, and the bodhisattva attempts to stop them through transformation but they do not comply, he then terminates their lives. Due to terminating their lives, the bodhisattva personally receives the painful retribution of the evil destinies, enabling them to avoid the great suffering of the uninterrupted hell; this is also called 'taking on on their behalf'. This is explained according to the eleventh fascicle of the Liang Mahāyānasaṃgraha. These two explanations above are based on the Final Teaching. 4. Due to the bodhisattva from his initial correct vow taking on suffering for the sake of beings, cultivating this vow until at the ultimate stage the vow is accomplished with sovereignty, constantly dwelling in evil destinies to save and take on \[suffering\] on behalf of sentient beings, like Kṣitigarbha Bodhisattva and King Alaṃkāra Bodhisattva, etc. 5. Due to this vow of the bodhisattva matching suchness, and that suffering of sentient beings also being conditioned without self-nature, which is precisely suchness; through vows identical to suchness, one secretly reaches the suffering that is identical to reality; based on this interpenetration, it is also called 'taking on on their behalf'. This is in terms of the vow-power of identical substance. 6. Due to Samantabhadra taking the dharmadhātu as his body, all sentient beings are the dharmadhātu; thus sentient beings undergoing suffering is constantly Samantabhadra, hence it is called 'taking on on their behalf'. Now this sūtra text accords with the latter three explanations; although it is prior to the bhūmis, because it is the stage of Samantabhadra, he is therefore able to take it on on their behalf. Question: If so, why are there still sentient beings undergoing suffering? Answer: This matter is not fixed. If causing them to undergo suffering brings benefit, then the bodhisattva causes them to undergo it, which is also called 'taking it on on their behalf'. This is an esoteric benefit, not knowable by ordinary people, so it should not be objected to. Another explanation: Karma has two kinds, namely determinate and indeterminate. Receiving retribution is also like this; that indeterminate retribution, by the power of two conditions, can also be transformed: 1. by the power of causes, namely the power of that sentient being's predominant mental attention; 2. by the power of conditions, namely the power of superior external conditions. Now, the bodhisattva serves as the superior condition-power for indeterminate retribution, and causes them to generate predominant mental attention; therefore, that retribution is lightened or escaped. 5. From "The bodhisattva further reflects: 'I should'" onward, clarifying sincere words expressing the resolve, revealing that \[his work\] for beings is not in vain. Herein there are three: first, sincere words for beings, having general presentation and specific explanation, meaning that because of seeing the suffering of sentient beings, he gives rise to the mind to save them. If these words were false, then originally he would not have generated the mind. Since the mind was generated because of this, words and actions are therefore not in vain. Second, from "not seeking honor" onward, showing that it is not for oneself, also first generally distinguishing, next from "Why is this?" onward explaining, and afterwards from "The bodhisattva clearly sees" onward concluding it is not for oneself. Third, from "only wishing to" onward, concluding what is done. 6. From "The bodhisattva further reflects: 'I should, with all roots of good'" onward, clarifying directly dedicating with roots of good according to words to cause them to attain benefit and happiness. Herein there are two: first, causing them to attain happiness; second, causing them to accomplish benefit. In the former, first attaining various happinesses is the general presentation. Below there are ten specific phrases: 1. the Buddha fruit being ultimate is called 'exhaustively ultimate'; 2. beneficial moistening being boundless is called 'benefiting'; 3. surpassing other people is called 'unshared'; 4. unconditioned constant peace is called 'quiescent'; 5. being free from faults and pure is called 'undefiled'; 6. conditions being unable to destroy it is called 'immovable'; 7. matching the nature in vast multiplicity is called 'immeasurable'; 8. the nature being without change is called 'undying and unshifting'; 9. constantly enduring without end is called 'unextinguished', this being the happiness of great nirvāṇa; 10. clear wisdom being sovereign is called 'all-knowledge', this being the happiness of awareness and knowledge of great bodhi. According to the Sandhinirmocana Sūtra, there are also five happinesses: 1. happiness of leaving home, because of being liberated from the difficulties of the home; 2. happiness of separation, because of severing desire and attaining the first dhyāna; 3. happiness of quiescence, with the second dhyāna as foremost because investigation and reflection have ceased; 4. happiness of bodhi, because of awakening to dharmas as they truly are; 5. happiness of nirvāṇa, because of ceasing transformation and entering remainderless \[nirvāṇa\]. Second, from "I should act as a tamer for them" onward, causing them to accomplish benefit. Herein are ten phrases: the first six are adduced together: 1. teacher, 2. minister, 3. brightness, 4. torch, 5. destination, 6. leaving difficulties and understanding the Dharma; since they are the same as above, they are omitted; 7. causing understanding of profound principle; 8. wisdom practice accomplishing crossing over; 9. merit practice seeking the fruit; 10. causing them to head toward nirvāṇa, hence it says 'showing the other shore'. 7. From "The bodhisattva, with these immeasurable" onward, clarifying that practice genuinely accomplishes benefit. Herein are ten phrases: the first repeats the preceding dedication; the next two save the suffering of beings below and accord with the Buddha's intention above; the next two gain the correct and abandon the perverse; the next two distance evil and draw near to good; the next two accomplish purity and extinguish defilement; afterwards, from "possessing" onward, general conclusion. Fourth, from "Having properly dedicated with roots of good, the bodhisattva" onward, clarifying singularly setting forth the great resolve to universally make dedication without conceptual thought for sentient beings. Herein there are three: first, presenting his own great resolve; second, clarifying seeking without conceptual thought; third, revealing the utmost dedication. In the first, first concluding the preceding; from "making this reflection" onward, introducing what follows. Herein there are two: first, metaphor, having two: 1. the metaphor of one sun shining on many; 2. the metaphor of the sun's shining accomplishing karmic activity. Afterwards, from "The bodhisattva is also like this" onward, application to doctrine, wherein there are two: first, clarifying that the solitary resolve broadly benefits, matching the first metaphor; second, from "wishing to for the sake of" onward, directly accomplishing matters of benefit, matching the second metaphor. Herein are ten phrases, which can be understood. Second, from "The bodhisattva further reflects" onward, seeking without conceptual thought, wherein there are two: first, reversely adducing, meaning having no thought of seeking gratitude toward good sentient beings, and having no thought of abandoning evil sentient beings; afterwards, from "only diligently" onward, directly revealing, meaning first causing them to attain the fruit of happiness; from "gathering the small" onward, causing them to accomplish good causes, meaning dedicating small roots of good to seek the fruit of great bodhi, hence called 'vast dedication'. This reveals that compassion is deep: even if it is a small good, one also makes it a vast dedication through upāya. Third, from "If all roots of good" onward, directly explaining the utmost dedication, meaning there is no good not gathered, and no dedication not reaching the utmost. Herein there are two: first, adducing the utmost roots of good. First, reversely adducing, meaning that if my roots of good could not truly benefit beings, I would also not cultivate those goods, nor make dedication; below, directly revealing, meaning that because my roots of good can truly benefit beings, I therefore dedicate them; this clarifies thorough dedication. Second, from "causing all sentient beings" onward, clarifying that dedication accomplishes the utmost. Not clinging to dharmas, etc., causes abandoning delusion. Through the nature of sentient beings, etc., clarifies entering reality. This is also causing sentient beings to enter the true limit. > — English (machine translation) (machine translation) - [Previous: 7.44](https://indike.org/pramana/in.bauddha.taisho.1733.7.44) - [Next: 7.46](https://indike.org/pramana/in.bauddha.taisho.1733.7.46) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1733.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.7.45) — English, machine translation ## Linked texts (2) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.12.239) — Classical Chinese - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.26.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.7.45](https://indike.org/pramana/in.bauddha.taisho.1733.7.45) · Pramāṇa