[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) › 8.6.3 # 華嚴經探玄記 8.6.3 華嚴經探玄記 8.6.3 - **Language:** Classical Chinese ### [8.6.3](https://indike.org/pramana/in.bauddha.taisho.1733.8.6.3) 如大悲菩薩等者，此等菩薩主當此門，於一切處一切時常行此行。 餘下諸門所引菩薩皆亦如是。 身代死囚者，是捨身命，比前財施極超過。 如《菩薩本行經》中，過去有五百長者子，各出珍寶象馬車乘衣被飲食，隨乏悉與。 有一貧人見而問言：「汝等施福，求何等願？ 」答：「欲求佛道。 」又問：「何謂佛道？ 」答中廣歎佛德。 貧人聞已自念：「我今欲習學此願，廣度一切。 加復貧窮無財行施，當持己身而用惠施。 」念已索蜜塗身臥於塚間，「我今以身施與一切，若須血肉皮頭目髓腦悉以與之，持是功德用求佛道廣度一切。 」作是願已，應時三千大千世界而大震動，諸天惶懅，帝釋天眼見於菩薩臥在塚間以身布施，下來欲試。 化作眾狗鳥獸，來就欲食。 菩薩見有欲來噉身，心便歡喜，無有退轉傾動之意。 天帝復形讚問所求：「為求輪王、帝釋、梵王？ 」答言：「不爾。 唯求佛道，廣度眾生。 」帝釋諸天同讚善哉，語菩薩言：「汝此勇猛，過彼五百菩薩所施百千億倍不可計倍，當先作佛。 」時貧人者，今我是。 五百長者子，今此彌勒五百菩薩是。 我以精進勇猛之力，故超諸菩薩所作功德而先成佛。 施連膚頂髮及髻明珠者，有二事：一割剝頭皮連髮而施； 二依西國貴種，皆初生時刀開頂皮內一神珠，封藥著已，珠在皮內。 今有人乞，執刀開施。 梵言周羅，此云頂髻。 第三十施眼中，依《瑜伽》四十九，菩薩內施有二：一總求菩薩身，以身施而作僕使，有三意，一為速證菩提、二為眾生利益安樂、三為布施波羅蜜多速圓滿故； 二別求眼手足頭目支節血肉筋骨乃至髓者，隨其所欲一切施與。 又《智論》十四，舍利弗六十劫行菩薩道欲度施河，逢乞眼退，不到彼岸。 迴向內令眾生得十種眼，又如與他貫針示道，竝是施眼之用。 亦應如是迴向，後漸能總捨。 施耳鼻用，亦準應同。 面門者，有人解是口。 光統云：鼻下當柱為面門，豈以施鼻得口端正？ 施牙齒中象王者，如《十輪經》說。 又《智論》第十四云「如象王施牙，是法身菩薩。 」又引法身菩薩變身作象，與獼猴及象為親友，存仁敬以化人獸等。 施舌中亦有施用。 施頭中，《菩薩本行經》月光王欲捨頭與婆羅門，諸臣諫王：「王身是我等一切人共有，如一妙寶眾人共有，豈得一人獨自用耶？ 」王語婆羅門：「汝何不屏處索？ 汝今少去，我安慰臣。 」語臣言：「此於我有宿怨，今若不償，更何時還？ 」後去臣，喚婆羅門：「汝於林中，待我後至，令彼斷取其頭。 」遂以王髮繫樹，下刀斫之，誤斷樹枝。 婆羅門謂已斬竟，即生歡喜。 以諸天力，不令見王身首等。 樹神呵嘖婆羅門，婆羅門謂真斷頭，怨心得解，即便還去。 手與足合施，問：若菩薩施身支節等，為一切所求皆施、為有不施時？ 答：《瑜伽》三十九云「若諸菩薩於所行施意樂清淨，見有無量利眾生事正現在前，設有來求自身支節，不應施與。 彼菩薩為令於施意樂得清淨故，須捨現前利眾生事而施身分。 若魔天眾并魔所使眾生來乞菩薩身分支節，不應施與，其魔惡心，恐彼當獲上品罪故。 有癡狂人來求菩薩身分支節，不應施與，由彼不住自性心故、不為義利而乞求故、其心狂亂不自在故，空有種種浮妄言說，是故不應施身分。 除上所說，來求菩薩身分支節，隨其所欲悉皆施與，是名菩薩於內可施及不施也。 」壞身出血及髓肉合施，《智論》第十四中，月光太子出城見癩人，問醫人言：「可治不？ 」醫言：「可治。 但藥難得，謂須從生來不瞋人血髓，和藥塗之即差。 」菩薩自憶，生來不省有瞋，即出血髓救彼令差，願得法身差其心病。 此施肉是第四十也。 五藏中心別施，腸腎肝肺四藏同施。 又《智論》十四，施有三種：施飲食等為下施、衣服珍寶為中施、頭目五藏等為上施。 廣引釋迦本行，此三施事如彼說。 > Regarding "such as the Bodhisattva Great Compassion, etc.": Bodhisattvas such as this take primary charge of this gate, constantly practising this practice in all places and at all times. The bodhisattvas cited in the remaining gates below are also all like this. Regarding "substituting one's own body for a condemned prisoner": this is relinquishing one's body and life, immensely surpassing the previous gifts of material goods. As in the Sūtra on the Bodhisattva's Past Practices, in the past there were five hundred sons of elders, each bringing out rare jewels, elephants, horses, carriages, clothing, bedding, and food and drink, giving whatever was lacking. A poor man, seeing this, asked them: "In giving these gifts to gain merit, what vow do you seek \[to fulfill\]?" They answered: "We wish to seek the Buddha-path." He asked again: "What is meant by the Buddha-path?" In their answer, they extensively praised the virtues of the Buddha. Having heard this, the poor man thought to himself: "I now wish to train in and learn this vow, extensively delivering all beings. Moreover, being poor and having no wealth to practise giving, I must take my own body and bestow it in giving." Having thought this, he sought honey, smeared it on his body, and lay down in a charnel ground, \[vowing:\] "I now bestow my body in giving to all beings; if they need blood, flesh, skin, head, eyes, marrow, or brain, I give it entirely to them, and by means of this merit I seek the Buddha-path to extensively deliver all beings." Having made this vow, the great trichiliocosm at once shook greatly, and the devas were terrified. Śakra, with his divine eye, saw the bodhisattva lying in the charnel ground giving his body in charity, and descended wishing to test him. He magically transformed into a pack of dogs, birds, and beasts, which came approaching, wishing to eat him. Seeing them wanting to come and devour his body, the bodhisattva's heart was joyful, without any thought of regression or wavering. The lord of devas resumed his form, and in praise asked what he sought: "Do you seek to be a wheel-turning king, Śakra, or Brahmā?" He answered: "Not so. I only seek the Buddha-path to extensively deliver sentient beings." Śakra and the devas together praised him, "Excellent!", and said to the bodhisattva: "This vigor of yours exceeds the giving of those five hundred bodhisattvas by a hundred thousand koṭis of times, by incalculable times; you shall become a Buddha first." That poor man was I myself at that time. The five hundred sons of elders were Maitreya and these five hundred bodhisattvas. Because of the power of my vigorous exertion, I surpassed the merit created by those bodhisattvas and achieved Buddhahood first. Regarding "giving the hair on the crown together with the scalp and the bright jewel in the topknot": there are two matters. First, cutting and flaying the scalp together with the hair and giving it. Second, according to the noble castes of the Western Countries, at birth they always open the skin of the crown with a knife, insert a divine jewel, and seal it with medicinal ointment, after which the jewel remains under the skin. Now, when someone begged for it, he took a knife, cut it open, and gave it. The Sanskrit word cūḍā is translated here as "topknot." In the thirtieth, giving the eyes: according to Yogācāra\[bhūmi\], fascicle 49, internal giving by a bodhisattva has two kinds: first, generally seeking the bodhisattva's body, wherein he gives his body to serve as a servant, which has three intentions: 1. to swiftly realize bodhi, 2. for the benefit and peace of sentient beings, and 3. so that the dāna-pāramitā may be swiftly perfected; second, specifically seeking the eyes, hands, feet, head, eyes, limbs, blood, flesh, sinews, bones, or even marrow, wherein he gives everything in accordance with whatever they desire. Furthermore, according to the Dà zhìdù lùn, fascicle 14, Śāriputra practiced the bodhisattva path for sixty kalpas wishing to cross the river of giving, but when met by a beggar asking for his eye, he regressed and did not reach the other shore. In the dedication, causing sentient beings to attain the ten kinds of eyes, and also things such as threading a needle for another or pointing out the way, are all the utility of giving the eyes. One should also make dedications in this manner, and later one will gradually be able to relinquish everything entirely. The utility of giving ears and nose should also be understood as corresponding similarly. Regarding the "mouth-gate": someone explained it as the mouth. Preceptor Guangtong said: the pillar directly under the nose is the mouth-gate; could one obtain a well-formed mouth by giving the nose? Among the giving of teeth, the elephant king is as spoken in the Daśacakra Sūtra. Furthermore, Dà zhìdù lùn, fascicle 14, says: "As the elephant king giving its tusks, it was a dharmakāya bodhisattva." It also cites a dharmakāya bodhisattva transforming his body into an elephant, befriending monkeys and elephants, maintaining benevolence and respect to transform humans and beasts, and so forth. In giving the tongue, there is also its utility in giving. In giving the head, as in the Sūtra on the Bodhisattva's Past Practices, King Candraprabha wished to relinquish his head to a brahman, and the ministers remonstrated with the king: "The king's body is held in common by all of us, like a marvelous gem shared by everyone; how could one person use it alone?" The king said to the brahman: "Why did you not ask in a secluded place? Go away for a little while now, and I will comfort the ministers." He said to the ministers: "This person has an old grievance against me; if I do not repay it now, when else will it be repaid?" Later, dismissing the ministers, he called the brahman: "Wait in the woods for me to arrive later, and I will have you cut off and take my head." He then tied the king's hair to a tree and struck with the knife, erroneously cutting off a tree branch. The brahman thought he had already finished beheading him, and immediately rejoiced. By the power of the devas, he was prevented from seeing the king's body and head. The tree spirit scolded the brahman, but the brahman, thinking he had truly cut off the head, had the resentment in his heart resolved, and thereupon departed. Hands and feet are given together. Question: When a bodhisattva gives his limbs and bodily parts, does he give to everything that is sought, or are there times when he does not give? Answer: Yogācāra\[bhūmi\], fascicle 39, says: "If a bodhisattva has pure intention regarding the giving he practices, but sees that immeasurable deeds beneficial to sentient beings are currently presenting themselves, even if someone comes begging for his bodily limbs, he should not give them. If that bodhisattva, in order to make his intention regarding giving pure, had to abandon the present deeds beneficial to sentient beings and give parts of his body, \[that would be improper\]. If the hosts of Māra's devas and beings dispatched by Māra come to beg for the bodhisattva's bodily parts and limbs, he should not give them, for out of Māra's evil intention, it is feared that they would incur supreme guilt. If an insane person comes begging for the bodhisattva's bodily parts and limbs, he should not give them, because that person does not abide in their intrinsic mind, does not beg for the sake of benefit, and because their mind is madly deranged and not in control, having only vain and erratic speech; therefore he should not give bodily parts. Except for the above-mentioned, when someone comes begging for the bodhisattva's bodily parts and limbs, he gives all in accordance with what they desire. This is called what can be given and what is not given internally by a bodhisattva." Mutilating the body to draw blood, together with giving marrow and flesh, are given together. In Dà zhìdù lùn, fascicle 14, Prince Candraprabha went out of the city and saw a leper, and asked a physician: "Can this be treated?" The physician said: "It can be treated. But the medicine is hard to obtain; one requires the blood and marrow of a person who has never been angry since birth, and blending it with medicine and smearing it will bring cure." The bodhisattva recalled of himself that he did not remember ever being angry since birth, and immediately drew blood and marrow to rescue him and bring about his cure, vowing to attain the dharmakāya to cure the sickness of his mind. This giving of flesh is the fortieth. Among the five viscera, the heart is given separately, while the intestines, kidneys, liver, and lungs, the four viscera, are given together. Furthermore, Dà zhìdù lùn, fascicle 14, states that giving has three kinds: giving food and drink is inferior giving; clothing and precious jewels is intermediate giving; and head, eyes, and the five viscera are superior giving. It extensively cites the past practices of Śākyamuni, and these three acts of giving are as spoken there. > — English (machine translation) (machine translation) - [Previous: 8.6.2](https://indike.org/pramana/in.bauddha.taisho.1733.8.6.2) - [Next: 8.7](https://indike.org/pramana/in.bauddha.taisho.1733.8.7) - [Up: 8.6](https://indike.org/pramana/in.bauddha.taisho.1733.8.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.8.6.3) — English, machine translation ## Linked texts (2) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.39.16) — Classical Chinese - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.49.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.8.6.3](https://indike.org/pramana/in.bauddha.taisho.1733.8.6.3) · Pramāṇa