[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) › 57.4 # 大方廣佛華嚴經疏 57.4 大方廣佛華嚴經疏 57.4 - **Language:** Classical Chinese ### [57.4](https://indike.org/pramana/in.bauddha.taisho.1735.57.4) 第三「婆羅門言」下正示法界，有六：一示法勸修、二疑憚不受、三勝緣勸引、四疑盡悔愆、五誡勸見容、六依教修證。今初。然刀山不可執、火聚不可取，若能不住，無分別智遍入四句，則遠離四謗，不滯空有，何行不成？所以要令入者，破其見心，令解菩薩深密法故。順相易解，逆相難知，故此中示於邪見、無厭足王示瞋、婆須蜜女示貪，顯三毒相並有正法故。然有五義：一當相即空，空故是道，非謂此三即是佛法，諸部般若其文非一。二約幻用攝生，亦非即是，如《淨名》云「行於非道，先以欲鉤牽，後令入佛智」等。三在惑用心如俗流輩，此在觀心為道，亦非即道。四留惑潤生，長菩薩道，亦非即是，如《淨名》云「不入生死大海，則不能得一切智寶」等。五當相即道，不同前四，不思議故。《無行經》云「婬欲即是道，恚癡亦復然。如是三法中，具一切佛法。」亦斯義矣。二「時善財童子作如是」下疑憚不受。非惜身命，恐失道緣。示智未深，故生此念。文中，先明道緣難具。於中離諸難者，非佛前後等。得無難者，非生聾等。具諸根者，謂信進等。後「此將非」下正疑魔壞。三「作是念時」下勝緣勸引中，有十三眾，各述曾為勝熱化益，故勸勿疑。初一即色界梵天，多是初禪。文中有三：一總勸莫疑、二「今此」下彰其本意。智慧堅利猶如金剛。燒諸惑薪，發諸智焰。燒而常寂，為三昧光。三「善男子」下自述蒙益。梵王最初生，此餘眾念而後生，故生邪見。次五欲天、次六雜類，各有復有以為揀別。十三欲界諸天眾，然此欲界即是一類。從地獄出者，義通六天及前夜摩四天王，前所不列皆在其中。第四「爾時善財聞如是」下疑盡悔愆。第五「時婆羅」下誡勸見容。上疑為揀其真偽，此勸為顯其實德。魔亦能為現勸，何故聞即疑除？以此善友前友指來。況勸中正說，非魔能作，善財亦得超魔之眼故。若爾，何以生疑？以顯法故。如第八地中佛之七勸，縱佛不勸，豈容趣寂。又為後代之軌，令審察故。第六「爾時善財」下依教修證。於中二：初正修證。未至得善住三昧者，上不依山、下不依火，正處於空，即顯般若離於二邊無所住故，名為善住寂靜樂。神通三昧者，親證般若實體，即性淨涅槃，故云寂靜樂。而大用無涯，故云神通。觸者，親證也。故《淨名》云「受諸觸如智證」。二「善財白言」下自陳所得，顯後得起說。 > Third, from "The brāhmaṇa said..." onward, directly revealing the dharmadhātu, which has six parts: 1. revealing the Dharma and exhorting practice; 2. feeling doubt and dread and not accepting it; 3. superior conditions exhorting and guiding; 4. doubts exhausted and repenting one's fault; 5. admonishing, encouraging, and tolerating; 6. practicing and realizing in accordance with the teaching. Now for the first. The mountain of swords cannot be grasped, and the mass of fire cannot be taken hold of; if one can remain unattached, with non-conceptual wisdom ubiquitously entering the four propositions, one stays far from the four slanders and does not get stuck in emptiness or existence—what practice then could fail to be accomplished? The reason he must be made to enter is to shatter his view-bound mind and cause him to understand the bodhisattva's profound and esoteric Dharma. Accordant characteristics are easy to understand, while contrary characteristics are difficult to know. Therefore, here wrong views are demonstrated, King Ananla demonstrates anger, and the maiden Vasumitrā demonstrates desire, revealing that the characteristics of the three poisons all possess the true Dharma. Yet there are five meanings: 1. The characteristic itself is empty, and being empty, it is the path—this does not mean that these three are themselves the Buddhadharma; passages in the various prajñā texts to this effect are not singular. 2. In terms of illusory function gathering sentient beings, they are also not identical \[with the Dharma\], as the Vimalakīrtinirdeśa says: "Walking in non-paths; first drawing them with the hook of desire, and later causing them to enter the Buddha's wisdom," and so forth. 3. Employing the mind in delusion like worldly folk; this counts as the path in terms of contemplating the mind, yet it is also not identical with the path. 4. Retaining afflictions to moisten life and nourish the bodhisattva path; this is also not identical \[with the Dharma\], as the Vimalakīrtinirdeśa says: "Without entering the great ocean of saṃsāra, one cannot obtain the jewel of all-knowledge," and so forth. 5. The characteristic itself is the path, which is unlike the previous four because it is inconceivable. The Wuxing jing says: "Sensual desire is itself the path, and anger and delusion are also like this. Within these three dharmas, all Buddha-dharmas are complete." This is also this meaning. Second, from "At that time, the youth Sudhana thought like this..." onward, feeling doubt and dread and not accepting it. He was not begrudging his physical life, but feared losing his conditions for the path. Showing that his wisdom was not yet deep, he thus gave rise to this thought. In the text, he first clarifies that conditions for the path are difficult to possess fully. In this, "leaving all difficulties" means not being born before or after a Buddha, and so forth. "Obtaining freedom from difficulties" means not being born deaf, and so forth. "Endowed with all faculties" refers to faith, vigor, and so forth. Later, from "Could this not be..." onward, he directly suspects Māra's destruction. Third, from "When he had this thought..." onward, superior conditions exhorting and guiding, in which there are thirteen assemblies, each recounting having previously received the benefit of Jayoṣmīya's transformation, thus exhorting him not to doubt. The first assembly is the Brahma gods of the form realm, who are mostly of the first dhyāna. In the text there are three parts: 1. generally exhorting him not to doubt; 2. from "Now this..." onward, revealing his fundamental intent. His wisdom is firm and sharp, like a vajra. Burning the fuel of delusions, it gives rise to the flames of wisdom. Burning while constantly tranquil, it constitutes the light of samādhi. 3. From "Good son..." onward, recounting the benefit they received themselves. The Brahma king was born first, and these other assemblies, thinking of him, were born afterward, so they gave rise to wrong views. Next are the gods of the five desires, and next are the six miscellaneous classes, each having \[the words\] "there were also" to differentiate them. The thirteenth is the assembly of the various devas of the desire realm; this desire realm is a single class. Those emerging from hell applies in meaning to the six heavens as well as the previous Yāma and the Four Heavenly Kings; those not listed previously are all included within this. Fourth, from "At that time, Sudhana, hearing this..." onward, doubts exhausted and repenting his fault. Fifth, from "Then the brāhmaṇa..." onward, admonishing, encouraging, and tolerating. The doubt above was to distinguish truth from falsehood; this exhortation is to reveal his true virtues. Māra can also manifest exhortations, so why was his doubt eliminated upon hearing it? Because this good friend was directed by the previous friend. Furthermore, the correct teaching within the exhortation is not something Māra could produce, and Sudhana had also attained an eye that transcends Māra. If so, why did he give rise to doubt? To reveal the Dharma. It is like the Buddha's seven exhortations in the eighth bhūmi: even if the Buddha did not exhort him, how could he be allowed to proceed into quiescence? It is also to serve as a model for later generations, causing them to examine carefully. Sixth, from "At that time, Sudhana..." onward, practicing and realizing in accordance with the teaching. In this, there are two parts: first, directly practicing and realizing. Before reaching \[the fire\], attaining the samādhi of firm abiding: above, not relying on the mountain, and below, not relying on the fire, situated directly in space, reveals that prajñā is free from the two extremes and has nowhere to abide, hence it is called "firm abiding." As for the supernatural power samādhi of tranquil bliss, directly realizing the true essence of prajñā is the naturally pure nirvāṇa, hence it is called "tranquil bliss." Yet its great function is boundless, hence it is called "supernatural power." Touching means directly realizing. Thus the Vimalakīrtinirdeśa states: "Experiencing all touches is like realizing with wisdom." Second, from "Sudhana said..." onward, declaring what he attained himself, revealing that after attaining it he gave rise to speech. > — English (machine translation) (machine translation) - [Previous: 57.3](https://indike.org/pramana/in.bauddha.taisho.1735.57.3) - [Next: 57.5](https://indike.org/pramana/in.bauddha.taisho.1735.57.5) - [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.57.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.57.4](https://indike.org/pramana/in.bauddha.taisho.1735.57.4) · Pramāṇa