[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 21.6 # 大方廣佛華嚴經隨疏演義鈔 21.6 大方廣佛華嚴經隨疏演義鈔 21.6 - **Language:** Classical Chinese ### [21.6](https://indike.org/pramana/in.bauddha.taisho.1736.21.6) 疏「又總取偈意」等者，上別配三句竟，今總取三句釋因果。次第成言，乃有五對因果：一取初句上四字為因、第三句初二字是果，由佛身淨令眾生解脫故。二以第三句初解脫字為因、第二句為果，此是如來作用解脫，令眾生得樂故。上為一對。三「世無盡樂」下，以第二句為因、第三句初解脫字為果，以世樂為因、出世解脫樂為果故。四以第三句初解脫字為因、第一句初四字為果，佛證離障解脫，方能起於大用而現身故。上即第二對。五「又佛身清淨」下，唯就初句自分因果上四字為因、下三字為果，由佛身清淨，令物樂見無有厭足。六又以初句下三字為因、上四字為果，由物樂見，自感淨身。又眾生若樂見則淨身有果，若不樂見則淨身無有果，即以利他為果故。上即第三對。七「眾生樂見」下，以初句下三字為因、第二句為果，由樂見佛，天上人間常受安樂。八以第二句為因、初句下三字為果，樂見若得樂，樂見即有果；樂見若無樂，樂見便無果。上即第四對。九「無盡安樂」下，以第二句全為因、以初句上四字為果，由得無盡世樂故，終得清淨之身。此舉世尊因中修行之果，勸物亦然。十「能現淨業是無盡果」者，即以第二句中下三字為因、第一句上四字為果，謂無盡樂即涅槃樂，安住涅槃能建大事，方便現淨身，是故淨身是無盡樂果。故上釋云「終獲涅槃為無盡樂」，則無盡樂言有其二種：一則出世，如上所明；二連取一句，即世無盡樂。如純陀施佛，果報無盡，應不成佛，故約世樂說無盡耳。結云「如是展轉」者，遞互相成也。 > Regarding the commentary’s statement, "Again, taking the verse’s meaning as a whole," and so forth: having concluded the separate assignment of the three lines above, it now takes the three lines as a whole to explain cause and effect. Arranged in sequence, there are five pairs of cause and effect: First, taking the first four characters of the first line as the cause and the first two characters of the third line as the effect: because the Buddha’s body is pure, he brings sentient beings to liberation. Second, taking the word "liberation" at the beginning of the third line as the cause and the second line as the effect: this is the Tathāgata’s functional liberation, bringing sentient beings to attain joy. The above forms the first pair. Third, from "the world's inexhaustible joy" down: taking the second line as the cause and the word "liberation" at the beginning of the third line as the effect: worldly joy is taken as the cause, and supermundane liberation joy as the effect. Fourth, taking the word "liberation" at the beginning of the third line as the cause and the first four characters of the first line as the effect: the Buddha realizes liberation free from hindrances, only then can he give rise to great function and manifest his body. The above is the second pair. Fifth, from "again, the Buddha’s body is pure" down: solely regarding the internal cause and effect of the first line itself, its first four characters are the cause and its final three characters are the effect: because the Buddha’s body is pure, it makes beings delight in seeing it without satiety. Sixth, taking the final three characters of the first line as the cause and the first four characters as the effect: because beings delight in seeing it, they naturally evoke the pure body. Furthermore, if sentient beings delight in seeing it, then the pure body has an effect; if they do not delight in seeing it, then the pure body has no effect, taking benefiting others as the effect. The above is the third pair. Seventh, from "sentient beings delighting in seeing" down: taking the final three characters of the first line as the cause and the second line as the effect: because of delighting in seeing the Buddha, they constantly receive peace and joy in the heavens and the human world. Eighth, taking the second line as the cause and the final three characters of the first line as the effect: if delighting in seeing brings about joy, delighting in seeing has an effect; if delighting in seeing brings about no joy, delighting in seeing has no effect. The above is the fourth pair. Ninth, from "inexhaustible peace and joy" down: taking the entire second line as the cause and the first four characters of the first line as the effect: because of attaining inexhaustible worldly joy, one ultimately attains a pure body. This cites the fruit of the World-Honoured One’s practice in the causal stage to urge beings to do likewise. Tenth, as for "being able to manifest pure karma is the inexhaustible fruit": taking the lower three characters of the second line as the cause and the first four characters of the first line as the effect: inexhaustible joy is nirvāṇa’s joy; dwelling peacefully in nirvāṇa, one can establish great deeds and expediently manifest a pure body, so the pure body is the fruit of inexhaustible joy. Therefore, the above explanation states, "Ultimately attaining nirvāṇa is inexhaustible joy." Thus the phrase "inexhaustible joy" has two senses: first, the supermundane, as explained above; second, taking the phrase continuously, it is worldly inexhaustible joy. Like Cunda offering alms to the Buddha, his reward was inexhaustible, yet he had not become a Buddha, so "inexhaustible" is spoken of in terms of worldly joy. The concluding phrase, "thus turning successively," means they mutually accomplish one another. > — English (machine translation) (machine translation) - [Previous: 21.5](https://indike.org/pramana/in.bauddha.taisho.1736.21.5) - [Next: 21.7](https://indike.org/pramana/in.bauddha.taisho.1736.21.7) - [Up: 21](https://indike.org/pramana/in.bauddha.taisho.1736.21) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.21.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.21.6](https://indike.org/pramana/in.bauddha.taisho.1736.21.6) · Pramāṇa