[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) › 57.35 # 大方廣佛華嚴經疏 57.35 大方廣佛華嚴經疏 57.35 - **Language:** Classical Chinese ### [57.35](https://indike.org/pramana/in.bauddha.taisho.1735.57.35) 第二「遙見」下見敬諮問中，先見有四：一見勝依正、二「其前後有」下覩其逆化、三「善財見已」下不了生疑、四「作是念時」下空天曉諭。於中二：先令憶前教真實，使不生疑；後「善男子菩薩善巧」下辨後行深玄，令其信入。然善財雖常憶教，而生疑者，逆行難知故。貪益此世，不疑婆須；瞋癡現損，故勝熱、此王並生疑怪。言深玄者，通達非道故。梁《攝論》戒學中明菩薩逆行殺等，生無量福，得無上菩提。要大菩薩方堪此事。此有二種：一實行、二變化。實行者，了知前人必定作無間業，無別方便令離此惡，唯可斷命使其不作。又知前人若捨命已必生善道。又菩薩自念：「我行殺已必墮地獄，為彼受苦。彼雖現受輕苦，必得樂果。」《瑜伽．菩薩地．戒品》之中亦同此說。言變化者，即當此文。下王自說。二「時善財」下敬問，可知。 > Second, from "Seeing from afar..." onward, within seeing, paying reverence, and inquiring: first, seeing has four aspects: 1. Seeing the supreme dependent and direct \[retributions\]; 2. From "Before and behind him there were..." onward: seeing his wrathful conversion \[through punishment\]; 3. From "After Sudhana saw this..." onward: failing to understand and giving rise to doubts; 4. From "When he had this thought..." onward: celestial devas in the sky enlightening him. Therein are two parts: first, causing him to remember that the previous teaching was true, so that he does not give rise to doubt; later, from "Good man, the skillful expedients of the bodhisattva..." onward, explaining that the subsequent practice is profound and mysterious, causing him to enter with faith. Now, although Sudhana constantly remembered the teachings, he gave rise to doubt because wrathful practice is difficult to comprehend. Greedy attachment benefits this world, so he did not doubt Vasumitrā; wrath and delusion visibly bring harm, which is why he gave rise to doubt and wonder with both Jayoṣmāyatana and this king. The phrase "profound and mysterious" means penetrating non-paths. In the Liang \[translation of the\] Mahāyānasaṃgraha's \[chapter on\] the study of morality, it explains that a bodhisattva's inverse practices such as killing produce immeasurable merit and attain unsurpassable bodhi. It requires a great bodhisattva to be capable of this matter. There are two kinds of this: 1. Real practice; 2. Transformation. Real practice: knowing fully that the other person will definitely commit uninterrupted (ānantarya) karma and there is no other expedient means to cause them to abandon this evil, one can only terminate their life to prevent them from doing it. Moreover, one knows that if this person relinquishes their life, they will definitely be born in a good realm. Furthermore, the bodhisattva thinks to himself: "After I carry out the killing, I will definitely fall into hell to endure suffering on their behalf. Although they presently endure slight suffering, they will definitely attain a blissful fruit." The Precepts Chapter of the Bodhisattvabhūmi in the Yogācārabhūmi also speaks in the same way. What is called "transformation" refers to this present text, as the king himself explains below. Second, from "At that time, Sudhana..." onward, paying reverence and inquiring, can be understood. > — English (machine translation) (machine translation) - [Previous: 57.34](https://indike.org/pramana/in.bauddha.taisho.1735.57.34) - [Next: 57.36](https://indike.org/pramana/in.bauddha.taisho.1735.57.36) - [Up: 57](https://indike.org/pramana/in.bauddha.taisho.1735.57) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.57.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.57.35](https://indike.org/pramana/in.bauddha.taisho.1735.57.35) · Pramāṇa