[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) › 8.8.3 # 華嚴經探玄記 8.8.3 華嚴經探玄記 8.8.3 - **Language:** Classical Chinese ### [8.8.3](https://indike.org/pramana/in.bauddha.taisho.1733.8.8.3) 一菩薩觀彼有益無染方乃施與，若有染過則不施之； 二此女既實是菩薩同行眷屬，是故不令前人生施貪染； 三此女能以法門有利益彼，是故施之。 若反上三義則不應施。 《攝論》中，有利益有染污、無利益無染污、有染污無利益，此三菩薩不行； 有利無染污，菩薩乃行。 《瑜伽》約前三，此文據後一，故不相違也。 施妻妾男女，此亦合論。 如須達拏者，此云善愛或云好愛。 如《太子經》具說施妻子等。 現莊嚴王者，即《大王莊嚴經》中說施妻子等。 又《菩薩本緣經》中一切施王子，施王子大戰象與怨國人，王臣同瞋，擯王子於雪山。 山中施二子已，天帝化來從乞妻，得還寄王子。 後更乞眼，王子欲排，乞者止之：「且還寄汝。 我須即取，汝更不得施人。 」王子言：「我今何得受兩物寄？ 」廣如彼說。 問：此中所施妻子等，為是實報、為是化作？ 又彼乞者，為亦是實、為亦是化？ 答：此有三義。 一約上品，俱實而施。 如一切施王，施兒與婆羅門，婆羅門鞭打將去。 至一樹下更欲打之，樹神手擬婆羅門，婆羅門即倒。 神欲斷彼命，奪王子送還。 王子告神：「請勿害之。 我若再還，令我父王檀行不足，即為不孝之子。 」神遂放之。 解云：准此，妻兒亦是同修菩薩行人，尚須自捨身命，豈有辭苦而退。 二約中品，互有實化亦行布施。 如《賢愚經》，佛昔為王，有毘沙門作夜叉語，從王索妻子食。 食訖，為說偈云「一切行無常，生者皆有苦。 五陰空無相，無有我我所。 」說此偈已復本形，妻子猶存。 此則妻子是實，乞者是化。 《淨名經》中多是住不思議解脫菩薩，為調練餘小菩薩增其行位，故作此乞人，欲破此菩薩妻子愛盡，是故對前示現食之。 又《攝論》中毘荀陀王捨兒與婆羅門，是逼惱他事。 此兒是化作，是故無惱。 解云：此乞者是實，兒是化也。 以菩薩方便滿婆羅門願，令怨心盡，故作是化也。 又如菩薩化為女色，施貪愛者，調令離欲等。 三約下品，俱實不施。 《瑜伽》三十九，菩薩於自妻子奴婢僕使親戚眷屬，若不先以正言曉喻令其歡喜，終不強逼令其憂惱施來求者。 雖復先以怨言曉喻令其歡喜生樂欲心，而不施與怨家惡友藥叉羅剎凶暴業者，不以妻子形容軟弱族姓男女施來求者令作奴婢。 解云：此據軟根初心說也。 又若兩俱是化，則互無義利，故無此句也。 施家宅，令眾得住處喜。 施園林，令得遊歡喜。 設大施會者，是無遮大會，種種皆施，謂不限物、不局時、不遮眾，無前無後等施一切故也，如下香牙園處設大會等。 梵名般遮于瑟，此云無遮大會也。 施一切資生具者，是第七十門也。 以別說諸門不可盡故，是故末後總就一切資生之具而成大施。 上來隨大門有七十，若更細論，所施物中種類不同，依光統師，有一百二十。 次廣有八萬四千。 何者？ 謂百二十事中皆有十善業而行施，故成一千二百； 以七施法乘之，成八千四百； 一一行中具十種迴向，故成八萬四千施行之門。 七施法者，隨相有六，入理復一，即為七也。 隨相六者，心有三種，即三時喜等； 事有三種，即施者、受者及財物等。 入理有一，謂照三事空一寂之理。 又釋：以七聖財乘之亦得。 如一施行有八萬四千，餘一一行皆亦如是。 若散說行相，無量不可說。 > First, the bodhisattva gives only after observing that it is beneficial and free from defilement; if there is any fault of defilement, he does not give. Second, since this woman is in reality a fellow-practicing associate of the bodhisattva, she will not cause the recipient to generate greed or defilement from the gift. Third, this woman is able to benefit the other by means of Dharma gates; therefore, he gives her. If the reverse of the above three conditions were the case, he should not give. In the Mahāyānasaṃgraha: beneficial and defiled; not beneficial and not defiled; defiled and not beneficial—these three the bodhisattva does not practice. Beneficial and undefiled, the bodhisattva does practice. The Yogācārabhūmi refers to the first three, while this text is based on the latter one; thus they do not contradict each other. Giving wives, concubines, sons, and daughters: this should also be discussed together. As for Sudāna, it is translated here as 'Well-beloved' or 'Good-beloved'. As the Crown Prince Sūtra explains in detail, giving away his wife, children, and so on. King Vyūharāja means the giving of his wife, children, and so on as spoken of in the Sūtra of the Great King Vyūha. Furthermore, in the Bodhisattvāvadāna Sūtra, Prince Sarvadāna gave the prince's great war elephant to the people of an enemy kingdom; the king and ministers were all enraged and banished the prince to the Snow Mountains. In the mountains, after he had given away his two sons, the king of the gods transformed himself and came to beg for his wife; having obtained her, he returned her in trust to the prince. Later, he also begged for his eyes. The prince was about to gouge them out, but the beggar stopped him, saying: 'For now I return them to you in trust. When I need them I will take them; you may not give them to anyone else.' The prince said: 'How can I now accept two things entrusted to me?'—it is as fully related there. Question: Are the wife, children, and so on given here real karmic fruits, or are they magical creations? And as for that beggar, is he also real, or is he a magical creation? Answer: There are three interpretations here. First, from the superior grade, both are real and given. Like King Sarvadāna: he gave his sons to a brāhmaṇa, and the brāhmaṇa whipped them and led them away. Reaching beneath a tree, he wished to beat them again; a tree spirit raised his hand against the brāhmaṇa, and the brāhmaṇa immediately fell down. The spirit wished to take his life, seize the prince, and send him back. The prince said to the spirit: 'Please do not harm him. If I were to return again, I would cause my father the king's practice of dāna to be incomplete, and I would be an unfilial son.' The spirit then released him. The explanation says: following this, the wife and children are also fellow bodhisattva practitioners; since they must even relinquish their own lives, how could they turn back out of dread of suffering? Second, from the middling grade, there is an alternation between real and magical creation in the practice of giving. As in the Damamūkanidāna Sūtra: when the Buddha was formerly a king, Vaiśravaṇa spoke like a yakṣa, demanding the king's wife and child to eat. Having eaten them, he spoke a verse for him, saying: 'All conditioned things are impermanent; all who are born have suffering. The five aggregates are empty and formless; there is neither self nor what belongs to self.' Having spoken this verse, he resumed his original form, and the wife and child were still there. In this case, the wife and child were real, and the beggar was a magical creation. In the Vimalakīrtinirdeśa Sūtra, it is mostly bodhisattvas abiding in inconceivable liberation who, in order to train other lesser bodhisattvas and advance their stages of practice, make themselves into such beggars, wishing to completely destroy these bodhisattvas' attachment to wife and children; thus, in their presence, they manifest eating them. Furthermore, in the Mahāyānasaṃgraha, when King Viśvantara gave his son to the brāhmaṇa, it was a matter of distressing another. This son was magically created, and therefore there was no distress. The explanation says: here the beggar was real, and the son was magically created. Because the bodhisattva used upāya to fulfill the brāhmaṇa's wish and extinguish his grudge, he made this magical creation. Again, it is like a bodhisattva transforming into a beautiful woman and giving herself to someone with lustful attachment, in order to train and cause him to be free from desire, and so on. Third, from the inferior grade, both are real and not given. The thirty-ninth fascicle of the Yogācārabhūmi says: with regard to his own wife, children, slaves, servants, relatives, and kin, if the bodhisattva has not first instructed them with proper words so that they are delighted, he will never forcibly compel them to suffer grief and distress by giving them to those who come begging. Even if he has first instructed them with gentle words so that they are delighted and develop a willing desire, he does not give them to enemies, bad friends, yakṣas, rākṣasas, or those of violent deeds; nor does he give delicate wives, children, or youths of noble clans to those who come begging to make them into slaves. The explanation says: this is spoken based on those of dull faculties and initial motivation. Furthermore, if both were magically created, then neither would have any meaningful benefit; hence there is no such proposition. Giving houses and dwellings causes the assembly to obtain the joy of a dwelling place. Giving gardens and groves causes them to obtain the joy of recreation. Instituting a great assembly of giving refers to an unimpeded great assembly, where all kinds of things are given—meaning not limited by material things, not restricted by time, not barring the assembly, giving equally to all without before or after; as below, where a great assembly is instituted at the place of the Fragrant Tusk Grove, and so on. The Sanskrit name is pañcavārṣika, which is translated here as 'unimpeded great assembly'. Giving all requisites for living is the seventieth gate. Because the various gates cannot be exhausted if explained individually, at the end he sums them up collectively into all requisites for living to complete the great giving. The above has seventy gates according to the great gates. If one explains them in finer detail, the varieties among the things given, according to Master Guangtong, number one hundred and twenty. Next, in full, there are eighty-four thousand. How so? Among the one hundred and twenty matters, each contains the ten wholesome karmas in practicing giving, thus making one thousand two hundred; multiplied by the seven methods of giving, this makes eight thousand four hundred; and each individual practice is equipped with the ten dedications, thus making eighty-four thousand gates of the practice of giving. As for the seven methods of giving, according to phenomenal marks there are six, and entering the principle adds one more, making seven. The six according to phenomenal marks: the mind has three kinds, namely the joy of the three times, and so on; the matter has three kinds, namely the giver, the recipient, and the material wealth, and so on. Entering the principle has one: namely contemplating the principle that the three matters are empty and solitary. Another explanation: multiplying them by the seven noble treasures also works. Just as one practice of giving has eighty-four thousand, each of the remaining practices is also like this. If one were to explain the active aspects in dispersed detail, they would be immeasurably inexpressible. > — English (machine translation) (machine translation) - [Previous: 8.8.2](https://indike.org/pramana/in.bauddha.taisho.1733.8.8.2) - [Next: 8.9](https://indike.org/pramana/in.bauddha.taisho.1733.8.9) - [Up: 8.8](https://indike.org/pramana/in.bauddha.taisho.1733.8.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.8.8.3) — English, machine translation ## Linked texts (1) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.39.31) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.8.8.3](https://indike.org/pramana/in.bauddha.taisho.1733.8.8.3) · Pramāṇa