[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) › 23.3 # 大方廣佛華嚴經疏 23.3 大方廣佛華嚴經疏 23.3 - **Language:** Classical Chinese ### [23.3](https://indike.org/pramana/in.bauddha.taisho.1735.23.3) 第二大悲利他中二：先增長大悲、後要心拔濟。前中又二：先觀其所悲、後增悲無著。前中又二：先觀迷四諦故入於險道、後觀迷勝義故入於險道。今初也。初二句標起念時。「凡夫」已下辨所念境，有十三句，初總、餘別。總謂迷於四諦，皆曰愚癡。別中，前五彰迷、後七顯過。前中，一不知苦諦；二不見集過；三不信性本寂滅；四五不能修道，一解、二行。後七顯過，一不見集過故頑嚚貪著，即癡愛也。二由貪愛故受生死苦。次「不求見」下四句釋不修道，初三缺道緣、四由不信故迷正道失本解，以邪為正名為錯誤。後一由前不修故入險失滅。上一向是凡。二「不敬」下明迷勝義故入於險道，通於凡小。初二句離勝緣、次二句缺勝因、三有生空皆為住處。怖法空者，謂斷滅故，故《大般若》諸會之末，善現皆愍眾生怖畏法空，而興問言：「云何令諸眾生悟諸法空？」佛言：「非先有法，後說為無。既非先有，後亦非無，自性常空，勿生驚怖。」「遠離」已下覆疏上義。由著處怖空故，遠正住邪、捨夷入險；由離勝緣故，背佛隨魔、執有不捨。魔樂生死，佛住空故。二「菩薩如是」下增長悲心，結成無著。第二「菩薩爾時」下要心拔濟，以大悲心長劫隨逐。文分二別：先起行、後「乃至」下顯無著。前中亦二：先明心無疲厭，以無著故即大悲堅固，不以難化而厭捨之。後「又以」下明其心廣大，謂一毛量處化多眾生，法界皆爾，是為廣大。二顯無著中三：初舉少況多、次「於一一」下廣顯無著、後「何以」下徵釋所以。所以不著者，後釋有二意：一稱深無相而興念故、二廣遍虛空起加行故。前中，無相難明，寄以喻顯。然此諸喻通喻諸法，如下本品；今取義便各舉其一，則明前所見皆無相也。初句為總觀事法界，從緣如幻無實體故，是以不著。餘句為別：一佛隨機現，如影隨質故，又現心水故。二菩薩行想念生故，未大覺故。三緣成之聲故，隨感有說故。餘句經文自釋一切法如實際者，總結也。又前明法界如幻，即體從緣；後結一切法如實際，即事而寂。世人皆謂實際不變而謂諸法無常，以其所知喻所不知，故置如言。理實圓融世間之相即是常住，然古德以後七喻展轉釋疑。一疑云：世間幻火不成燒用，佛現益物豈同幻耶？釋云：如影亦有應質蔭覆等義，豈是實耶？然諸法喻各有三義：一緣成義、二無實義、三有用義，意取無實，故不著也。二疑云：若佛如影，菩薩何以起行往求？因既不虛，果寧非實？釋云：如夢。夢亦三義，無體、現實、與覺為緣，謂有夢走而驚覺故。菩薩起行亦爾，證理故空，無明未盡故似實能與佛果，為緣勤勇不已豁然覺悟如夢渡河。三疑云：若菩薩行如夢者，何以經說此是菩薩行、此是二乘行？釋云：如響緣成，無本稱聲。大小聖教亦爾，機感無本，隨機異聞。四疑云：果行可然；世間未悟，此應是實。釋云：如化，心業神力所持，無實有用。五疑云：若皆如化，何有差別之身？釋云：如幻。六疑云：身若如幻，何有報類不同？釋云：如心。此二三義，如前影說。七總結，可知。上來古德之釋，既二經小異略加添改，然其所解似過穿鑿。亦是一塗。二「又作」下遍周虛空起加行故，所以不著。初明處廣。念念明達，彰其解廣。正念現前，是不著因。第三結行成滿中分三：初結自行成、二「為化」下結利他行成、三「何以」下徵釋雙結二行成就。利他中三：初總顯教化無疲。次「無疲厭故」下別示無厭之相。其中施設者，隨方儀式異故。和合者，善惡緣會故。餘可知。後「不令」下結成無著。三徵釋雙結可知。 > Second, within benefiting others with great compassion, there are two: first, increasing great compassion; second, resolving in mind to rescue \[beings\]. In the first of these there are also two: first, contemplating those for whom one feels compassion; second, increasing compassion without attachment. In the first of these there are also two: first, contemplating their entry onto perilous paths due to confusion about the four truths; second, contemplating their entry onto perilous paths due to confusion about the ultimate truth. This is the first. The first two phrases indicate the time of giving rise to thought. From 'ordinary beings' downward, it analyzes the objects of contemplation, having thirteen phrases, the first general, the rest specific. In general, being confused about the four truths is called 'stupid delusion.' In the specific, the first five show confusion, and the last seven reveal faults. Among the first \[five\]: 1. not knowing the truth of suffering; 2. not seeing the faults of accumulation; 3. not having faith that nature is originally tranquil and ceased; 4 and 5. being unable to cultivate the path—first, understanding; second, practice. The latter seven reveal faults: 1. because of not seeing the faults of accumulation, being stubborn and dully grasping with greed, which is delusion and craving; 2. receiving the suffering of saṃsāra due to greed and craving. Next, the four phrases from 'not seeking to see' downward explain not cultivating the path: the first three lack conditions for the path; the fourth, due to lack of faith, is confused about the correct path and loses fundamental understanding, taking the false to be correct, which is called 'erring.' The last one: due to the previous lack of cultivation, entering perils and losing cessation. The above is entirely concerning ordinary beings. Second, from 'not respecting' downward, clarifying their entering perilous paths due to confusion about the ultimate truth, which applies to both ordinary beings and the Small Vehicle. The first two phrases are separation from superior conditions; the next two phrases lack superior causes; the three realms of existence and the emptiness of birth both become places of dwelling. Being terrified of the emptiness of dharmas means taking it to be annihilation; therefore, at the end of various assemblies of the Mahāprajñāpāramitā-sūtra, Subhūti (Shanxian), pitying sentient beings who fear and dread the emptiness of dharmas, raises the question: 'How can sentient beings be made to realize the emptiness of all dharmas?' The Buddha said: 'It is not that a dharma exists first and is afterward said to be non-existent. Since it did not exist first, it is also not non-existent afterward; its self-nature is constantly empty; do not give rise to panic and dread.' From 'distant from' downward reiterates and comments on the meaning above. Because of attaching to a dwelling place and fearing emptiness, they distance themselves from the correct and abide in the false, abandoning the level and entering the perilous; because of departing from superior conditions, they turn their backs on the Buddha and follow Māra, grasping at existence and refusing to let go. Māra delights in saṃsāra, while the Buddha abides in emptiness. Second, from 'the bodhisattva thus' downward, increasing the compassionate mind and concluding in non-attachment. Second, from 'the bodhisattva at that time' downward, resolving in mind to rescue \[beings\], following after them with a mind of great compassion for vast eons. The text is divided into two distinct parts: first, giving rise to practice; afterward, from 'and even' downward, revealing non-attachment. In the first there are also two: first, clarifying that the mind has no weariness, because through non-attachment great compassion is firm, and one does not grow weary and abandon \[beings\] because they are difficult to transform; afterward, from 'and further with' downward, clarifying that the mind is vast, meaning transforming many sentient beings in a space the size of a single hair-tip, and the dharmadhātu is entirely thus—this is vastness. Second, within revealing non-attachment, there are three: first, citing a few to illustrate many; next, from 'in each and every' downward, extensively revealing non-attachment; afterward, from 'Why is this?' downward, inquiring into and explaining the reason. As for the reason one does not attach, the subsequent explanation has two meanings: 1. giving rise to thoughts in accord with profound signlessness; 2. initiating preparatory application widely pervading empty space. In the first, signlessness is difficult to understand, so it is revealed by resorting to metaphors. However, these metaphors generally illustrate all dharmas, as in the root chapter below; now, for convenience of meaning, each cites one, thereby clarifying that all previously seen is signless. The first phrase generally contemplates the dharmadhātu of phenomena as arising from conditions like an illusion, devoid of real essence, and thus one does not attach. The remaining phrases are specific: 1. the Buddha appears according to capacity, like a shadow following a form, and also appearing in the water of the mind; 2. bodhisattva practices arise from conceptualization and thought, because one has not yet achieved great awakening; 3. \[teachings are\] sounds produced by conditions, spoken in response to an accordant resonance. In the remaining phrases, the sūtra text itself explains that 'all dharmas are like the true limit (bhūtakoṭi),' which is a general conclusion. Furthermore, earlier it was clarified that the dharmadhātu is like an illusion, which is essence following conditions; afterward it concludes that all dharmas are like the true limit, which is phenomena being identical to tranquility. Worldly people all say that the true limit is unchanging while saying that all dharmas are impermanent; using what they know to illustrate what they do not know, it therefore employs the word 'like.' The truth of noumenon is round and interpenetrating; the marks of the world are precisely eternally abiding. However, ancient masters used the latter seven metaphors to resolve doubts progressively. The first doubt says: 'Worldly illusory fire does not perform the function of burning; can the Buddha's appearing to benefit beings be the same as an illusion?' The explanation says: 'Like a shadow, it also has the meanings of responding to form, casting shade, and so forth; how could it be real?' Yet the dharmas and metaphors each have three meanings: 1. the meaning of being formed through conditions; 2. the meaning of lacking reality; 3. the meaning of having function. The intended point is the lack of reality, and thus there is no attachment. The second doubt says: 'If the Buddha is like a shadow, why does the bodhisattva give rise to practice to go and seek \[him\]? Since the cause is not false, how could the fruit not be real?' The explanation says: 'Like a dream. A dream also has three meanings: lacking essence, appearing real, and serving as a condition for waking, referring to running in a dream and being startled awake. The bodhisattva giving rise to practice is also like this: realizing noumenon, it is empty; because ignorance is not yet exhausted, it seems real and able to confer the fruit of Buddhahood; striving ceaselessly as a condition, one suddenly awakens, like crossing a river in a dream.' The third doubt says: 'If bodhisattva practices are like a dream, why does the sūtra say this is a bodhisattva practice and that is a two-vehicle practice?' The explanation says: 'Like an echo formed by conditions, it has no origin yet produces sound. The great and small holy teachings are also like this: the capacity and resonance have no origin, but are heard differently according to capacity.' The fourth doubt says: 'The fruit and practice may be so, but the world is not yet awakened; this should be real.' The explanation says: 'Like a transformation (nirmāṇa), sustained by mental karma and spiritual power, it lacks reality yet has function.' The fifth doubt says: 'If all are like transformations, why are there differentiated bodies?' The explanation says: 'Like an illusion.' The sixth doubt says: 'If bodies are like an illusion, why are there different kinds of karmic retribution?' The explanation says: 'Like the mind.' These two have the three meanings as stated before regarding the shadow. The seventh is a general conclusion, which can be understood. The above explanation by ancient masters was slightly supplemented and altered since the two sūtras differ slightly, yet their interpretation seems excessively far-fetched. Still, it is one approach. Second, from 'further making' downward, because of initiating preparatory application pervading empty space, one does not attach. First, it clarifies the vastness of places. Clearly penetrating thought-moment after thought-moment reveals the vastness of their understanding. Correct mindfulness being present before one is the cause of non-attachment. In the third part, concluding the consummation of practice, it is divided into three: first, concluding the consummation of one's own practice; second, from 'in order to transform' downward, concluding the consummation of practice benefiting others; third, from 'Why is this?' downward, inquiring and explaining, doubly concluding the consummation of both practices. In benefiting others, there are three: first, generally revealing teaching and transforming without weariness; next, from 'because of not being weary' downward, specifically pointing out the marks of non-weariness. Among them, 'provision' means following the different rituals of various regions; 'harmonization' means the coming together of good and bad conditions; the rest can be understood; afterward, from 'not causing' downward, concluding in non-attachment. The third, inquiring and explaining with the double conclusion, can be understood. > — English (machine translation) (machine translation) - [Previous: 23.2](https://indike.org/pramana/in.bauddha.taisho.1735.23.2) - [Next: 23.4](https://indike.org/pramana/in.bauddha.taisho.1735.23.4) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.1735.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.23.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.23.3](https://indike.org/pramana/in.bauddha.taisho.1735.23.3) · Pramāṇa