[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 15.3 # 大方廣佛華嚴經疏 15.3 大方廣佛華嚴經疏 15.3 - **Language:** Classical Chinese ### [15.3](https://indike.org/pramana/in.bauddha.taisho.1735.15.3) 第六正教甚深。問中，初標問人，以破懈怠故問勤首。二正顯問端中四：初佛教是一者，舉法按定。一有二義：一謂斷煩惱集證出離滅，此義不殊，彼此共許。二謂多人同見，所見不異。二「眾生」下正設疑難。難亦有二：一對初義。見教之後何以久而不脫？故云云何不即斷惑出離。二對後義。多人同見，何以有脫不脫？故言云何不悉斷惑而出。三「然其」下釋成前難，正釋後義，多人苦集皆不殊故。五蘊是正，三界通依，此苦果也；癡愛發潤，為集因也。兼顯初義，前後苦集亦不殊故。四「是則」下結成相違。出者有益，不出無益，佛教是一，其義安在？答意云：修有勤惰、障有深淺、機有生熟、緣有具闕、智有明昧、功有厚薄，故成有遲速，答初難也。修與不修，故見同益異，答後難也。上之別義，不出勤惰二門故。十頌分二：初一開章許說，謂上半許稱實而說、下半開二章門；餘九別釋，初一釋速解脫、後八釋難出離。今初，上半牒疑、下半為釋。勤則通策萬行，離身心相，故能速出。然有五相：一有勢力，由被甲精進故，謂於佛法中發大誓願；二勇捍，謂於廣大法中無怯劣精進故；三堅猛，由寒熱蚊虻等所不能動精進故；四常不捨善軛，由於無下劣無喜足精進故；五精進，由加行精進故。由斯五相發勤精進，速證通慧，滅障解脫。下八以喻釋難出章，總相翻前皆名懈怠。一火微樵濕喻，喻善根生及三障重，暫一聞教纔少修行，而業惑內侵，令所聞速失、所行速廢，故成懈怠，難出離也。二鑽火數息喻，喻修有懈退。然此下喻多通三慧以辨懈怠，此喻約聞，即聽習數息，明解不生；約思即決擇數息，真智不生；約修即定慧數息，聖道不生。聖道如火能燒惑薪，煖頂已前皆名未熱。已熱而息火尚不生，未熱數息雖經年劫終無得理。故《遺教》對此明小水長流則能穿石。禪宗六祖共傳斯喻，願諸學者銘心書紳。若直就修行以釋，當以智慧鑽注於一境，以方便繩善巧迴轉，心智無住四儀無間則聖道可生，瞥爾起心暫時亡照皆名息也。三闕緣求火喻。物者，艾等也。教詮聖道，等彼火珠要持向智日，以行承之，則聖道火生。空持文字不能決擇，心行乖越道何由生？四閉目求見喻，智微識劣喻彼孩稚。約聞慧者，雖對明師，不肯諮決。約思修者，雖對教日，心眼不開，責聖道之不生，何其惑矣。五闕緣心廣喻，喻愚人無淨信手以持定弓，復無戒足以拒惑地，以劣聞慧箭欲遍射破業惑厚地，空欲難遂。六毛滴大海喻，謂以少聞思欲測法海，妄生希欲，懈怠尤深。七少水滅火喻，劫火遍熾喻觸境惑增，少分三慧安能都滅？八不動遍空喻，喻雖知性空，智未遊履而言遍證，亦增上慢人也。 > Sixth, the profundity of the correct teaching. In the inquiry, first, the person questioned is indicated: because he dispels indolence, he questions Qianshou (Vīryāgra). Second, in directly setting forth the formulation of the question, there are four parts: First, "the Buddha's teaching is one" raises the doctrine to settle the premise. "One" has two meanings: first, that it cuts off the accumulation of afflictions to realize the cessation of liberation; this meaning does not differ, and is agreed upon by both sides. Second, that many people see it together, and what is seen does not differ. Second, from "sentient beings" onward, the doubt and objection are directly raised. The objection also has two aspects: First, matching the first meaning: after seeing the teaching, why is one not liberated for a long time? Hence it says: why do they not immediately sever delusion and attain liberation? Second, matching the latter meaning: many people see it together, so why are some liberated while others are not? Hence it says: why do they not all sever delusion and attain liberation? Third, from "yet their" onward explains and establishes the preceding objection, directly explaining the latter meaning, because for many people suffering and its accumulation do not differ at all. The five aggregates are the direct \[retribution\], and the three realms are the common support: these are the result of suffering; ignorance and craving give rise to and moisten it: these are the cause of its accumulation. It simultaneously clarifies the first meaning, because suffering and its accumulation before and after also do not differ. Fourth, from "this then" onward concludes the contradiction. If those who attain liberation obtain benefit, while those who do not attain liberation obtain no benefit, and the Buddha's teaching is one, where then does its meaning lie? The reply's intention says: practice has diligence and laziness, hindrances have depth and shallowness, capacities have raw and mature, conditions have presence and lack, wisdom has brightness and dullness, and merit has thickness and thinness; therefore accomplishment has slow and fast—this answers the first objection. Practice and non-practice account for seeing the same \[teaching\] yet differing in benefit—this answers the second objection. Because the distinctive meanings above do not go beyond the two approaches of diligence and laziness. The ten verses are divided into two: the first one opens the chapter and promises to speak, meaning the first half promises to speak according with reality, and the second half opens the two chapter headings; the remaining nine explain in detail, the first one explaining swift liberation, and the subsequent eight explaining difficulty in liberation. Now for the first: the first half reiterates the doubt, and the second half provides the explanation. Diligence generally spurs the myriad practices and is free from the marks of body and mind, and so one is able to attain swift liberation. Yet it has five marks: first, possessing power, through vigor of donning armor, which means making great vows within the Buddha's Dharma; second, courageous and dauntless, meaning vigor without timidity or inferiority regarding the vast Dharma; third, firm and fierce, through vigor that cannot be moved by cold, heat, gnats, mosquitoes, and so forth; fourth, constantly not abandoning the yoke of the good, through vigor without inferiority or self-satisfaction; fifth, vigor, through the vigor of applied preparation. Generating diligent vigor from these five marks, one swiftly realizes pervasive knowledge and wisdom, destroying hindrances and attaining liberation. The eight below use analogies to explain the section on difficulty in liberation; their general character reverses the preceding, and all are termed indolence. First, the analogy of faint fire and wet firewood illustrates that roots of goodness are raw and the three hindrances are heavy: having briefly heard the teaching once, one only slightly practices, yet karma and afflictions invade from within, causing what was heard to be quickly lost and what was practiced to be quickly abandoned; hence this becomes indolence, and it is difficult to attain liberation. Second, the analogy of drilling for fire but resting frequently illustrates having laxity and regression in practice. Yet the analogies below mostly apply across the three kinds of wisdom to discern indolence: as applied to hearing, frequent resting in listening and study means clear understanding does not arise; as applied to reflection, frequent resting in discerning means true wisdom does not arise; as applied to cultivation, frequent resting in concentration and wisdom means the noble path does not arise. The noble path is like fire, able to burn the firewood of afflictions; prior to \[the stages of\] heat and peak, it is all called not yet hot. When it is already hot and one rests, fire still does not arise; if it is not yet hot and one frequently rests, though kalpas and years pass, there is ultimately no principle by which it can be attained. Therefore the \*Yijiao jing\* (\*Sūtra of the Buddha's Bequeathed Teaching\*), contrasting with this, explains that a small stream flowing continuously can penetrate rock. The six patriarchs of the Chan school jointly transmitted this analogy; may all students inscribe it on their hearts and write it on their sashes. If explained directly in terms of practice: one should drill with wisdom focused on a single object, skillfully revolving it with the cord of skillful means; when mind and wisdom are non-abiding and the four deportments are uninterrupted, then the noble path can arise. Even a fleeting arising of thought or a temporary loss of illumination is called resting. Third, the analogy of lacking conditions when seeking fire: the material is moxa and the like. The teaching elucidates the noble path, just as that fire pearl must be held toward the sun of wisdom and received with practice, then the fire of the noble path arises. If one merely holds to the text without being able to discern it, with mental practice astray and perverse, how could the path arise? Fourth, the analogy of closing one's eyes and seeking to see: slight wisdom and inferior consciousness are compared to that young child. In terms of the wisdom of hearing, though facing a clear teacher, one is unwilling to consult and resolve \[doubts\]. In terms of reflection and cultivation, though facing the sun of the teaching, the eye of the mind does not open; to blame the noble path for not arising—how deluded this is! Fifth, the analogy of lacking conditions while the mind is broad illustrates that an ignorant person lacks the hand of pure faith to hold the bow of concentration, and further lacks the feet of precepts to resist the ground of delusion; using the inferior arrow of the wisdom of hearing, one wishes to shoot everywhere and destroy the thick ground of karma and delusion, so vain desires are hard to fulfill. Sixth, the analogy of a drop of hair in the great ocean means that with slight hearing and reflection one wishes to fathom the ocean of the Dharma, falsely giving rise to hopes and desires, wherein indolence is especially deep. Seventh, the analogy of a little water extinguishing fire: the fire of the kalpa blazing everywhere illustrates that afflictions increase upon encountering sense objects; how could a small portion of the three kinds of wisdom extinguish them completely? Eighth, the analogy of not moving while pervading space illustrates that though one knows that the nature is empty, one's wisdom has not traversed and practiced it, yet one claims to have completely realized it; these too are people of excessive pride. > — English (machine translation) (machine translation) - [Previous: 15.2](https://indike.org/pramana/in.bauddha.taisho.1735.15.2) - [Next: 15.4](https://indike.org/pramana/in.bauddha.taisho.1735.15.4) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1735.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.15.3) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.33.80) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.15.3](https://indike.org/pramana/in.bauddha.taisho.1735.15.3) · Pramāṇa