[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) › 38.15 # 大方廣佛華嚴經疏 38.15 大方廣佛華嚴經疏 38.15 - **Language:** Classical Chinese ### [38.15](https://indike.org/pramana/in.bauddha.taisho.1735.38.15) 第二大慈觀中二：初覩境興慈、後「佛子」下廣願饒益。前中二：先覩境、後「我今」下興慈。今初，即覩前眾生受深重苦，以為慈境。文中先總，「無救」下別。總中，無父曰孤，明前無所恃。塗盡曰窮，明後無所依。任重無替曰困，常受生死故。強力所逼曰迫，業惑所陵故。後別中，無救無依釋上孤義。論云「謂現報已受，不可救脫。當報因招，無善為依。」次無洲無舍，釋上窮義。溺於覺觀波濤，不聞正法，智洲為對治故。在於生死曠野，不為善友慈舍庇故。次無導無目，釋上困義，離於寂靜正念思推究竟前導故，離於正見之明目故。既無導無目，非困如何？次「無明」下釋上迫義。無明者，無明住地舊煩惱故。黑闇者，四住客塵故，常起邪念故。為其覆翳不聞正法，故為彼纏裹。二興慈中，獨拔修善，令物得菩提涅槃之樂。第二廣願饒益，亦彰慈所為。文中二：先牒前，總明上來修善皆為救護，即是慈相；後「利益」下別顯救護，有十種相，前二為救未來、後八通於現未。一住不善眾生令住善法利益。二住善法眾生令得安樂果，謂成彼善故。三愍貧乏者與資生具。四修行多障者令其成就。上二救順緣不足苦。五世間繫閉者令得解脫。下有五種令諸外道信解正法，謂六未信攝令正信、七令離無利勤苦、八疑惑眾生疑除解淨、九已住決定勸修三學以調三業、十已住三學令得涅槃。上三即解、行、證，論意皆為外道，理實後三兼通餘類。上來不住道行勝竟。 > Second, within the contemplation of great kindness, there are two parts: first, viewing the objective realm and raising kindness; second, from 'Disciple of the Buddha' onward, extensively vowing to benefit. In the former there are two parts: first, viewing the objective realm; second, from 'I now...' onward, raising kindness. As for the first: this is viewing the former sentient beings who undergo deep and heavy suffering, taking them as the objective realm of kindness. In the text, it first speaks generally; from 'without salvation' onward, it speaks specifically. In the general part: being without a father is called orphaned, which explains that beforehand there is nothing to rely upon. The path being exhausted is called destitute, which explains that afterward there is nowhere to depend. Bearing a heavy load without relief is called distressed, because they constantly undergo saṃsāra. Being pressured by strong forces is called constrained, because they are oppressed by karma and affliction. In the subsequent specific part: 'without salvation and without reliance' explains the meaning of orphaned above. The Treatise says: 'It means that the present retribution has already been received and cannot be saved or freed; the future retribution is incurred by causes, with no good \[roots\] to rely upon.' Next, 'without island and without shelter' explains the meaning of destitute above: drowning in the billows of vitarka and vicāra, they do not hear the true Dharma, with the island of wisdom as the antidote; being in the wilderness of saṃsāra, they are not sheltered by the kind house of a good friend. Next, 'without a guide and without eyes' explains the meaning of distressed above: they are separated from the ultimate guide that is tranquil right mindfulness and contemplation; they are separated from the bright eyes of right view. Since they have neither guide nor eyes, how could they not be distressed? Next, from 'ignorance...' onward explains the meaning of constrained above: ignorance is the old afflictions of the ground of ignorance; black darkness refers to the adventitious defilements of the four entrenchments, because they constantly give rise to wrong thoughts. Being veiled by them, they do not hear the true Dharma, and thus are wrapped and bound by them. In the second part, raising kindness: alone pulling them out and cultivating the good, causing beings to attain the bliss of bodhi and nirvāṇa. Second, extensively vowing to benefit also reveals that which kindness accomplishes. In the text there are two parts: first, it repeats the preceding, generally explaining that all the aforementioned cultivation of good is for the purpose of rescue and protection, which is the mark of kindness; second, from 'benefiting...' onward, it specifically shows rescue and protection, which has ten marks. The first two are for rescuing the future; the latter eight apply to both the present and future. 1. Causing sentient beings who abide in unwholesome states to abide in wholesome dharmas, as a benefit. 2. Causing sentient beings who abide in wholesome dharmas to attain the fruit of peace and bliss, meaning bringing their goodness to completion. 3. Pitying the destitute and giving them the requisites of life. 4. Causing those with many obstacles in cultivation to achieve success. The above two rescue from the suffering of lacking favorable conditions. 5. Causing those bound and imprisoned in the world to attain liberation. Below there are five kinds of causing non-Buddhists to have faith and understanding in the true Dharma: 6. Gathering those who do not yet have faith to have right faith; 7. Causing them to leave behind profitless, toil-filled austerities; 8. For sentient beings with doubts, removing their doubts and purifying their understanding; 9. Exhorting those already settled in determination to cultivate the three trainings so as to harmonize their three karmas; 10. Causing those already established in the three trainings to attain nirvāṇa. The above three are understanding, practice, and realization; in the intention of the Treatise, they are all for non-Buddhists, but in principle the latter three also apply to other types. Above, the excellence of the practice of the path of non-abiding is concluded. > — English (machine translation) (machine translation) - [Previous: 38.14](https://indike.org/pramana/in.bauddha.taisho.1735.38.14) - [Next: 38.16](https://indike.org/pramana/in.bauddha.taisho.1735.38.16) - [Up: 38](https://indike.org/pramana/in.bauddha.taisho.1735.38) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.38.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.38.15](https://indike.org/pramana/in.bauddha.taisho.1735.38.15) · Pramāṇa