[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) › 35.25 # 大方廣佛華嚴經疏 35.25 大方廣佛華嚴經疏 35.25 - **Language:** Classical Chinese ### [35.25](https://indike.org/pramana/in.bauddha.taisho.1735.35.25) 第三有二段，化有求眾生。初一道差別，謂五趣流轉；後一界差別，三界繫閉。今初，先過、後治。過中，初句為總、「入欲」下別。總即沒在大河過，六道漂溺如彼大河，求有沒中所以是過。然總中含下別義，亦是賴耶瀑流、七識波浪。別中，彼大瀑水波浪有三種相：一自體漂流，謂五趣因果；二「身見」下為因起難，謂處之多害；三「安六處」下便成大失，失出離道。今初。自體有五種相，一深、二流、三名、四漂、五廣。但有其一已為難度，況具斯五，漂沒何疑。一深者，即具足四流無量水故，為煩惱河。二生死洄澓者，流也。上總四流煩惱因深，故此苦果常流無竭。上二即漂溺處，於此生死而漂溺故。三愛河漂轉者，名也。前明四流雖無惑不攝，愛潤生死，由此漂溺偏受河名。如愚墮河，愛即難出。四湍馳等者，漂也。此有二義：一顯河急，故云湍馳奔激。謂雖寶愛身欲令長久，而念念不住，是漂溺時。二由急故，不能如實知其過失，亦復不見涅槃彼岸，故云不暇觀察，是為如此漂溺。五為欲覺等隨逐者，廣也。謂隨欲等覺遍覺五塵，故名為廣，依此漂溺。《涅槃》則以欲等以為毒蟲。第二起難有四：一者執。執著我我所窟宅，不能動發，故云身見羅剎於中執取。言於中者，於陰窟之中。執取之言，亦含戒取。二「將其」下轉還，謂先捨欲已得生上界，由身見執，還生下界欲念之中。若準《涅槃》，愛見皆為羅剎。論經云愛見水中羅剎者，譯者迴文不盡。三「於所貪」下中著，謂於受用時，求欲等樂著故。四住我慢原阜者，增慢。謂於受用事時中，我慢大慢憍慢，自高輕彼故。慢令心高，故喻原阜，上不停法雨、下不見性水。廣平曰原。原自是高，原上加阜則慢上過慢，對涅槃岸以水為患，對佛性水則原阜為非。賢首云：「四中，初一見、次二愛、後一慢。愛中，一種子不滅故還來、二現行深著故泥溺。如人在河，四事難出：一被執住、二被迴流、三為泥溺、四滯枯洲不到彼岸。合喻思之。」三明失中有三：一善道無出意失。安六處聚落故，此無善因。二惡道無救失，此無救緣。三無能度者異處去失。謂離自善行，生諸難處，不值佛故。此雙闕因緣，通善惡道。後能治中，初起化心、後「以諸」下成化行。化行有六：一與善因，謂六度萬行以為船筏；二作救緣；三令無苦患；四令離集染；五證涅槃寂靜；六令得菩提大智。皆翻上三段，思之。云何能得此益？論云「以如實法」。云何如實？了生死實性本如，即苦患而證涅槃。見煩惱本源性離，即集染而成大智。如斯教者，真與善因、真能救也。 > Part three has two sections: transforming beings who seek becoming. The first is distinction of destinies, namely, transmigration in the five destinies; the second is distinction of realms, being bound and confined in the three realms. Now, the first: first the faults, then the remedy. Among the faults, the first phrase is the general statement, and from "entering desires" onward are the particulars. The general statement is the fault of drowning in the great river: being swept away and drowned in the six destinies is like that great river, and seeking becoming while sinking within it is the reason it is a fault. Yet the general statement contains the particular meanings below; it is also the torrent of the ālayavijñāna and the billows of the seven consciousnesses. Within the particulars, the billows of that great surging water have three marks: first, the drifting of their own nature, namely, the causes and results of the five destinies; second, from "view of self" onward, giving rise to disasters due to causes, namely, the many perils of dwelling there; third, from "settling in the six sense bases" onward, becoming a great loss, losing the path of transcendence. Now the first. Their own nature has five marks: first, deep; second, flowing; third, name; fourth, drifting; fifth, vast. Having even one would already make it hard to cross, not to mention possessing all five; what doubt can there be of being swept away and drowned? First, "deep": possessing the boundless waters of the four currents, it constitutes a river of afflictions. Second, "the churning vortex of saṃsāra" is "flowing." The cause of afflictions in the four currents above is deep in general, and so this painful fruit flows constantly without exhaustion. The above two are the place of drifting and drowning, for it is within this saṃsāra that one drifts and drowns. Third, "drifting and turning in the river of craving" is the "name." Although the four currents explained earlier subsume all delusions, craving moistens saṃsāra, and because one drifts and drowns through it, it specifically receives the name "river." Just as a fool falls into a river, with craving it is difficult to escape. Fourth, "torrential rush," etc., is "drifting." This has two meanings: first, to show the river's swiftness, hence saying "torrential rushing and surging violent currents." This means that although one cherishes and loves the body, wishing to make it last long, yet moment to moment it does not abide—this is the time of drifting and drowning. Second, due to its swiftness, one cannot know its faults as they truly are, nor can one see the other shore of nirvāṇa, hence saying "having no leisure to observe"; such is this drifting and drowning. Fifth, "pursued by sensual thoughts," etc., is "vast." This means that following sensual thoughts and the like, one comprehensively perceives the five sense objects; hence it is called vast, and one drifts and drowns based on this. The Nirvāṇa \[Sūtra\], for its part, takes sensual \[thoughts\] and the like to be poisonous insects. Second, giving rise to disasters has four \[aspects\]: First, attachment. Clinging to the cavernous dwelling of self and what belongs to self, one cannot move or set forth; hence it says "the rākṣasa of view of self seizes them within it." Saying "within it" means within the cavern of the aggregates. The phrase "seizes" also includes the attachment to precepts and vows. Second, from "carrying them away" onward is turning back, meaning that having previously renounced desire and managed to be born in the higher realms, through the clinging of the view of self, one returns to be born among the desires and thoughts of the lower realm. According to the Nirvāṇa \[Sūtra\], craving and views are both rākṣasas. That the treatise's sūtra text says "the rākṣasa within the waters of craving and views" is because the translator did not fully adapt the syntax. Third, from "in what they crave" onward is intermediate attachment, meaning that at the time of enjoyment, they seek desires and happily cling to them. Fourth, "dwelling upon the plateau of conceit" is the increase of conceit. This means that at the time of enjoying phenomena, through self-conceit, great conceit, and arrogant conceit, they elevate themselves and despise others. Conceit makes the mind haughty; hence it is compared to a plateau, upon which the rain of Dharma does not rest above, nor can the water of nature be seen below. A vast, flat height is called a plateau (yuan). A plateau is inherently high, and adding a mound (fu) atop a plateau is conceit atop conceit. In contrast to the shore of nirvāṇa, water is the affliction; in contrast to the water of Buddha-nature, the plateau is the wrong. Xianshou says: "Among the four, the first is view, the next two are craving, and the last is conceit. Within craving, first, because seeds are not extinguished, they return; second, because active manifestations are deeply attached, they are mired and drowned. Just as when a person is in a river, four things make escape difficult: first, being held fast; second, being caught in an eddying current; third, being mired in mud; fourth, being stranded on an arid sandbar without reaching the other shore. Ponder these by combining them with the metaphor." Third, explaining the loss has three \[aspects\]: First, the loss of having no intention to escape from good destinies. Settling in the hamlet of the six sense bases, there are no good causes here. Second, the loss of having no salvation in bad destinies; here there are no salvific conditions. Third, the loss of going to different places where none can ferry them across. This means being separated from their own good practices and being born in the various difficult places where they do not encounter a Buddha. This lacks both causes and conditions, and applies to both good and bad destinies. Below, under the remedy: first the thought of transforming arises; then from "with all" onward, the practices of transformation are accomplished. The practices of transformation are six: first, granting good causes, meaning the six pāramitās and myriad practices serve as a raft; second, acting as a salvific condition; third, causing them to be free from suffering and adversity; fourth, causing them to abandon the defilement of accumulation; fifth, realizing the stillness of nirvāṇa; sixth, causing them to attain the great wisdom of bodhi. All reverse the three passages above; ponder this. How can this benefit be attained? The treatise says, "Through the Dharma as it truly is." What is "as it truly is"? Realizing that the true nature of saṃsāra is originally suchness, directly within suffering and adversity one realizes nirvāṇa. Seeing that the original source of afflictions is of a detached nature, directly within the defilement of accumulation one accomplishes great wisdom. A teaching such as this truly grants good causes and is truly able to save. > — English (machine translation) (machine translation) - [Previous: 35.24](https://indike.org/pramana/in.bauddha.taisho.1735.35.24) - [Next: 35.26](https://indike.org/pramana/in.bauddha.taisho.1735.35.26) - [Up: 35](https://indike.org/pramana/in.bauddha.taisho.1735.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.35.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.35.25](https://indike.org/pramana/in.bauddha.taisho.1735.35.25) · Pramāṇa