[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) › 18.14 # 大方廣佛華嚴經疏 18.14 大方廣佛華嚴經疏 18.14 - **Language:** Classical Chinese ### [18.14](https://indike.org/pramana/in.bauddha.taisho.1735.18.14) 第九王子住。初自分十中，一知六趣四生受報差別，又知九種命終心受生差別故。二知現行煩惱。三知種等相續，非如現行有間斷故。習氣有四，如九地說。四知諸行作業所入法門皆善巧故。上四多同九地十種稠林，彼據入地尤多細密，故名稠林；此但云知。五知法藥，是智成就義。六知法師軌儀。七知所化處。八知化時，隨根生熟不差失故。後二依二諦說，皆說成就也。後勝進，十法皆言法王者，既言王子，倣佛之儀，合子法度。而言處者，即是位也。如世王子之於父王，今對辯之：一善巧者，言辭安立，及諸伎藝悅可王心；今此菩薩學佛法王說法言辭，安立權實善巧方便以悅佛心。二軌度，軌謂坐立動中規矩容止可觀，度謂升降出入往來進退可度。此明無虧戒行，住佛威儀也。三宮殿者，父王在宮即行子禮，父王處殿即行臣禮。若處涅槃正殿即令萬行歸宗，若處慈悲宮室則子愛含識。四趣入者，趣者就也，謂澤及萬人。入者收也，謂庭來萬國。菩薩則無機不就、無德不收。五觀察者，入則觀父王察其聲色，出則觀群臣知其賢愚。菩薩入則觀佛教理，出則審機可否。六灌頂者，〈十地〉有文，〈出現〉法喻雙辨。七力持者，聚人則以財為力，慎危則以戒為力，降怨則以忍為力，廣業則以勤為力，定亂則以靜為力，謀安則以智為力，固眾則以仁為力，制敵則以眾為力。菩薩六度四等萬行總持，皆力義也。持財以儉，持眾以信，持安以不憍，持力以不奢。餘可類取，皆能持也。八無畏者，為上無亢則無憂悔之畏，節儉財色則無病畏，居上不憍則無亡畏，為下不亂則無刑畏，在醜不爭則無兵畏，三不備者永無死畏。菩薩修行，離老病死五種怖畏，得十無畏。九宴寢者，晝無故不內宴，夜無故不外寢，宴於側室、寢於正處。菩薩入定同佛，不過明以躭其味、不昏沈以滯於境，無幽不得其味、正定不易其心。十讚歎者，樂則歌讚、苦則哀歎，讚音宜和樂、歎音宜哀思，其情切、其辭文。菩薩應仰讚佛德、哀歎眾生，情詣於理，使令欣厭。二徵釋，云欲令增進得於後位無礙智故。 > Ninth is the Abode of the Prince. First, among the ten \[minds\] of its own stage: 1. Knowing the distinct retributions received in the six destinies and four modes of birth, and also knowing the differences in taking rebirth according to the nine kinds of dying minds. 2. Knowing active afflictions. 3. Knowing the continuity of seeds and so forth, because they are not like active \[afflictions\] which have interruptions. Habitual propensities have four kinds, as explained in the ninth bhūmi. 4. Knowing that all actions, karmic deeds, and Dharma gates entered are skillful. The above four are mostly identical to the ten thickets of the ninth bhūmi; there, based on entering the bhūmi, they are exceptionally subtle and dense, hence called 'thickets', whereas here it merely says 'knowing'. 5. Knowing the Dharma medicine, which means the perfection of wisdom. 6. Knowing the standards and comportment of a dharmabhāṇaka. 7. Knowing the places to be transformed. 8. Knowing the time of transformation, not erring in accordance with capacities being ripe or unripe. The last two are spoken of based on the two truths, both speaking of accomplishment. Next, regarding superior advancement, the ten dharmas all speak of the 'Dharma King': since \[the bodhisattva\] is called a prince, he models himself on the Buddha's comportment and conforms to the rules of a son. That 'stations' is spoken of refers to stages. Just as a worldly prince is to his father the king, now they are distinguished in comparison: 1. Skillfulness: expressions and arrangements, as well as various arts and skills, pleasing the king's heart; now this bodhisattva learns the Dharma-expounding expressions of the Buddha, the Dharma King, arranging provisional and real skillful means to please the Buddha's heart. 2. Standards: 'standard' means sitting, standing, and moving in accord with rules so that his deportment is admirable; 'measure' means ascending, descending, exiting, entering, coming, going, advancing, and retreating in a measurable manner. This clarifies being without deficit in moral conduct and abiding in the Buddha's deportment. 3. Palaces: when the father king is in the private palace, he performs the rites of a son; when the father king is in the audience hall, he performs the rites of a minister. If abiding in the main hall of nirvāṇa, he makes the ten thousand practices return to their source; if abiding in the palace of loving-kindness and compassion, he loves sentient beings as his children. 4. Approaching: 'approaching' means drawing near, namely benevolence reaching the ten thousand people; 'entering' means gathering in, namely ten thousand states coming to court. For the bodhisattva, there is no capacity he does not draw near to, and no virtue he does not gather in. 5. Observation: upon entering, observing the father king, scrutinizing his voice and countenance; upon exiting, observing the ministers, knowing their wisdom or folly. For the bodhisattva, upon entering, he observes the Buddha's teachings and noumenon; upon exiting, he examines whether capacities are receptive. 6. Abhiṣeka: there is text in 'The Ten Stages', and 'The Manifestation \[of the Tathāgata\]' distinguishes both principle and metaphor. 7. Sustenance by power: gathering people relies on wealth as power; being cautious of danger relies on precepts as power; subduing enemies relies on forbearance as power; broadening enterprises relies on vigor as power; settling chaos relies on tranquility as power; planning security relies on wisdom as power; consolidating the multitude relies on benevolence as power; restraining foes relies on the masses as power. For the bodhisattva, the six pāramitās, the four immeasurables, and the total retention of the ten thousand practices all embody the meaning of power. Sustaining wealth through frugality, sustaining the multitude through trustworthiness, sustaining peace through absence of arrogance, sustaining power through non-extravagance. The rest can be analogized; all can be sustained. 8. Fearlessness: being a superior without arrogance brings no fear of sorrow and regret; moderating wealth and sensuality brings no fear of disease; holding high status without conceit brings no fear of downfall; being a subordinate without rebellion brings no fear of punishment; among enemies without contention brings no fear of weapons; lacking none of these three brings eternal freedom from the fear of death. The bodhisattva in his practice is free from the five fears of old age, sickness, and death, and attains the ten fearlessnesses. 9. Feasting and sleeping: during the day without cause he does not feast internally; at night without cause he does not sleep externally; feasting in the side chambers and sleeping in the main quarters. The bodhisattva entering samādhi is like the Buddha: not exceeding clarity to indulge in its taste, and not falling into torpor to stagnate in the object; there is no obscurity where he does not obtain its flavor, and right samādhi does not alter his mind. 10. Praise: in joy singing praises, in suffering lamenting; the sound of praise should be harmonious and joyful, the sound of lamentation should be mournful and sorrowful; the feelings are earnest, the words refined. The bodhisattva should revere and praise the Buddha's virtues, and mournfully lament for sentient beings; his feelings reach noumenon, causing them to feel delight \[in bodhi\] and aversion \[to saṃsāra\]. Second, the question and explanation: it says that wishing to cause advancement, one attains the unobstructed wisdom of the subsequent stage. > — English (machine translation) (machine translation) - [Previous: 18.13](https://indike.org/pramana/in.bauddha.taisho.1735.18.13) - [Next: 18.15](https://indike.org/pramana/in.bauddha.taisho.1735.18.15) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1735.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.18.14) — 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.1736.38.69) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.18.14](https://indike.org/pramana/in.bauddha.taisho.1735.18.14) · Pramāṇa