[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) › 23.5 # 大方廣佛華嚴經疏 23.5 大方廣佛華嚴經疏 23.5 - **Language:** Classical Chinese ### [23.5](https://indike.org/pramana/in.bauddha.taisho.1735.23.5) 第二「菩薩成就」下明勝進行。文分為二：初明慧行、後「菩薩如是」下辨悲行。今初分二：先牒前自分行；後「不說」已下正辨勝進行相，皆即事入玄。分四：初總明離相無說。二徵釋以顯雙非。釋意云：所以不說者，一無法可說故；二「菩薩於如是」下明無心說，謂不起念故；三「何以故」下轉釋無念，所以無念者稱法界故，故不說聲聞法等；四假徵以顯雙運。徵意云：既無所著，何以復修二利之行？釋意云：性相雙非，故能雙運。文有法、喻、合。法中，諸法無二故無說無著，無不二故不妨起行。二喻，可知。三合中皆顯性不礙相，於中二：先正明；後「普與」下辨功成德，立勝進之相故。晉經此初有此菩薩言。第二辨悲行中分三：一牒智顯悲。悲假智深，所以先牒。二「於三惡」下正顯悲相。三「復作是」下偏語化惡。顯勝進相，文中三：初明惡是所悲、次明善非化境、後徵釋所由。今初所悲中，先明有違教之惑、後「貪愛」下明總具塵勞。惑病既深，方假醫救。前中不知恩報者必無敬養，更相酬對則難以訶責，邪見執著則不受正教，迷惑顛倒所領不真。愚癡無智為說不知，無有信心絕於希向，隨逐惡友必遠善人，起諸惡慧無由正解，故難化也。二「設有」下善非化境，可知。三徵釋中，初徵、次釋、後轉徵釋。初徵意云：菩薩化生理宜平等，偏惡棄善，其故何耶？次釋意云：菩薩於物無主定於親疎，就於惑重，偏是化境。如母矜病子，豈不等耶？又若求名利，應化知恩本為淨他，理應隨惡；若棄惡從善，魔攝持故。三轉徵釋。徵云：菩薩眾生本不相預，何為長劫悲救無求？釋意云：諸佛菩薩法爾同遵，不爾不名為明導故。 > Second, from 'the bodhisattva, having accomplished...' onward, explaining the practices of superior progress. The text divides into two parts: first, explaining the practices of wisdom; second, from 'the bodhisattva like this' onward, distinguishing the practices of compassion. Now, the first part divides into two: first, reviewing the preceding practice of its own station; second, from 'does not speak of' onward, directly distinguishing the characteristics of the practice of superior progress, all entering the profound through phenomena. It divides into four: 1. generally explaining the detachment from marks and wordlessness; 2. interrogation and explanation to display joint negation. The intention of the explanation says: the reason for not speaking is, first, because there is no dharma that can be spoken of; second, from 'the bodhisattva with regard to such' onward, explaining the absence of a mind to speak, meaning not generating thoughts; third, from 'for what reason' onward, further explaining thoughtlessness: the reason there is no thought is that it tallies with the dharmadhātu, hence one does not speak of the śrāvaka dharmas, etc.; 4. hypothetical interrogation to display dual operation. The intention of the question says: 'Since there is no clinging, why cultivate further the practices of the two benefits?' The explanation says: 'Because nature and marks are jointly negated, one is able to operate both.' The text contains doctrine, metaphor, and application. In the doctrine, because all dharmas are non-dual, there is no speech and no clinging; because there is nothing that is not non-dual, it does not obstruct the arising of practice. Second, the metaphor can be understood. Third, in the application, all show that nature does not obstruct marks; therein are two parts: first, directly explaining; second, from 'universally giving' onward, distinguishing the completion of merit and establishment of virtue, for this is the mark of superior progress. The Jin translation has the words 'this bodhisattva' at the beginning of this. In the second part, distinguishing the practices of compassion, there are three subdivisions: 1. reviewing wisdom to reveal compassion. Compassion relies on wisdom to be deep, which is why it is reviewed first; 2. from 'with regard to the three evil' onward, directly revealing the marks of compassion; 3. from 'further makes this' onward, specifically speaking of transforming the evil. In revealing the marks of superior progress, there are three parts in the text: first, explaining that the evil are the objects of compassion; next, explaining that the good are not the domain of transformation; finally, an interrogation and explanation of the reason. Now for the first, the objects of compassion: first, explaining the delusions that contravene the teaching; next, from 'greedy attachment' onward, explaining that they fully possess defilements. Once the disease of delusion is deep, one then requires medical rescue. In the first part, those who do not recognize kindness and repay it will certainly lack reverence and support; when mutually reciprocating, they are difficult to rebuke; clinging to wrong views, they do not accept the correct teaching; being confused and inverted, what they comprehend is not true. Being foolish and without wisdom, when one speaks to them they do not understand; lacking faithful mind, they cut off aspirations; following evil companions, they will certainly distance themselves from good people; giving rise to all evil intellects, they have no way to attain correct understanding; therefore, they are difficult to transform. Second, from 'even if there are' onward, the good are not the domain of transformation, which can be understood. Third, in the interrogation and explanation, first is the question, next the explanation, and finally a further question and explanation. The intention of the first question says: 'In transforming sentient beings, the bodhisattva's principle should be equal; favoring the evil and abandoning the good, what is the reason?' Next, the explanation says: 'The bodhisattva toward beings has no definitive master of close and distant; focusing on those whose delusions are heavy, they are specifically the domain of transformation. Like a mother pitying a sick child, how is it not equal? Furthermore, if seeking fame and gain, one should transform those who know kindness; originally for the sake of purifying others, the principle dictates following the evil; if abandoning evil and pursuing good, one is held by Māra.' Third, the further question and explanation. The question says: 'Bodhisattvas and sentient beings fundamentally have no concern with each other; why rescue them with compassion for long kalpas without seeking anything?' The explanation says: 'All Buddhas and bodhisattvas naturally comply with this principle; if not so, they would not be called luminous guides.' > — English (machine translation) (machine translation) - [Previous: 23.4](https://indike.org/pramana/in.bauddha.taisho.1735.23.4) - [Next: 23.6](https://indike.org/pramana/in.bauddha.taisho.1735.23.6) - [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.23.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.23.5](https://indike.org/pramana/in.bauddha.taisho.1735.23.5) · Pramāṇa