[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) › 40.10 # 大方廣佛華嚴經隨疏演義鈔 40.10 大方廣佛華嚴經隨疏演義鈔 40.10 - **Language:** Classical Chinese ### [40.10](https://indike.org/pramana/in.bauddha.taisho.1736.40.10) 疏「雖數名小異，大同十行，亦通十度」等者，以《刊定》不許通十行，故雙定之。彼云「初四五七名同十行，餘並全別，不可懸指。次後有文，具顯十度。」釋曰：此公雖為十度釋經，意明但是行法，亦非十行，亦非十度。故今雙定，俱是無過。次云「十行所行即十度」者，明二義相成，俱明無失。次云「欲勝進彼故此前修」者，別通十行。以其上意云十行自是後位，何用懸指？今疏通云：夫勝進者進修後位，今十住勝進正修十行，何有違耶？從「又下文由為物」下，通其不許十度。彼云「下文自有十度。此是十度，乃成重也。」故今釋云：彼約說法成度，此約通修。所望既差，亦非繁重。彼唯前四名同，今取其後二說同十行，指文顯著，前七雙具文理自顯。疏「依彼次者，五七一二」等，如次將今之十以對彼十。此中第一即彼第五，是成熟眾生等。疏「五深心則可久」等者，此則用《周易．繫辭》。《繫辭》云「乾以易知，坤以簡能（天地之道不為而善始，不勞而善成，故曰易簡）。易則易知，簡則易從。易知則有親，易從則有功（順萬物之情故曰有親，通天下之志故曰有功）。有親則可久，有功則可大（有易簡之德，則能成可久可大之功）。可久則賢人之德，可大則賢人之業（天地易簡，萬物各載其形；聖人不為，群方各遂其業。德業既成，則入於形器，故以賢人目其德業也）。易簡而天下之理得矣（天地之理莫不由於易簡而各得順其分位也）。天下之理得，而成位乎其中矣（成位，況立象也。極易簡則能通天下之理，通天下之理故能成象並乎天地也。言其中者，則明並天地也）。」但觀向引，疏文可見，但取可大可久之言，而不取易簡之義。疏「文有五對並顯可知」者，一見佛持法對、二智深悲廣對、三多定廣福對、四辯深通勝對、五竪永擴該對。疏「金師之子」等者，《涅槃經》說，乃是身子差機，〈十地〉當引，今且引《莊嚴論》說。目連教二弟子，金師之子教不淨觀、浣衣之子教數息觀，久無所證。舍利弗問目連：「汝以何法而教之乎？」答之以二觀。又問：「二人從何來？」答：「一浣衣、二鍛金。」身子云：「鍛金之子應教數息，浣衣之子令修不淨。」於是目連於法教之，則得羅漢。即說五頌讚身子云「第二轉法輪，佛法之大將，於諸聲聞中，得於最上智。」又云「行自境界中，獲得所應得。行他境界中，如魚墮陸地。我常在河邊，習浣衣自淨，安心於白骨，相類易開解。不大加功力，速疾入我意，金師常吹囊，出入氣是風。以其相類故，易樂入安般，眾生所翫習，各自有勝劣。」釋曰：上皆隨宜之意。 > Regarding the commentary's statement, "Although the numbers and names slightly differ, they largely correspond to the ten practices and also apply to the ten perfections," and so forth: because the Kandilun does not allow them to apply to the ten practices, \[the commentary\] establishes both. It says: "The initial fourth, fifth, and seventh have names identical to the ten practices; the rest are entirely different, so they cannot be anticipated. Following immediately after, there is a text that fully demonstrates the ten perfections." Explanation: Although that master interprets the sūtra as the ten perfections, his intent is to clarify that these are simply modes of practice, neither the ten practices nor the ten perfections. Therefore, now establishing both is entirely free from error. Next, when it says, "What is practiced in the ten practices is just the ten perfections," it clarifies that the two meanings mutually fulfill each other, and both being clarified involves no fault. Next, when it says, "Wishing to advance superiorly to those \[stages\], one therefore cultivates them beforehand here," this specifically applies them to the ten practices. For his premise was that the ten practices are naturally a later stage, so why anticipate them? Now the commentary resolves this: Superior advancement means progressing to cultivate the subsequent stage; now the superior advancement of the ten abodes directly cultivates the ten practices, so how is there any contradiction? From "Furthermore, the passage below says that on account of beings..." onward, it resolves his refusal to allow the ten perfections. He said: "The text below naturally contains the ten perfections. If these were the ten perfections, they would be redundant." Therefore, it is now explained: That passage refers to perfecting \[the pāramitās\] through expounding the Dharma, whereas this passage refers to general cultivation. Since their perspectives differ, it is not redundant either. He claimed only the first four share the same names, but now, taking the latter two as also sharing the same explanation as the ten practices, pointing to the text makes this evident, and the first seven inherently possess both, so the principle naturally becomes clear. Regarding the commentary's statement, "Relying on their order, five, seven, one, two," and so on, it pairs the present ten with those ten in order. Here, the first corresponds to his fifth, which is maturing sentient beings, and so forth. Regarding the commentary's statement, "Fifth, deep-seated conviction enables endurance," and so forth: this draws on the Xici of the Book of Changes. The Xici says: "Qian is known through ease; Kun can act through simplicity (the Dao of Heaven and Earth begins well without striving and accomplishes well without toiling; therefore it is called easy and simple). Being easy, it is easy to know; being simple, it is easy to follow. Being easy to know, there is intimacy; being easy to follow, there is accomplishment (following the feelings of myriad things is called intimacy; comprehending the wills under Heaven is called accomplishment). Having intimacy, it can endure; having accomplishment, it can be great (possessing the virtue of ease and simplicity, one can achieve accomplishment that endures and is great). That which can endure is the virtue of the worthy; that which can be great is the undertaking of the worthy (Heaven and Earth are easy and simple, and myriad things each take on their forms; the sage does not strive, and the various realms each fulfill their undertakings. When virtue and undertaking are accomplished, they enter into form and vessel; hence, their virtue and undertaking are designated by the worthy). Through ease and simplicity, the principles under Heaven are attained (none of the principles under Heaven fail to accord with their shares and positions through ease and simplicity). When the principles under Heaven are attained, positions are established within them (establishing positions is an analogy for setting up emblems. Carrying ease and simplicity to the utmost allows one to comprehend the principles under Heaven; comprehending the principles under Heaven enables one to form emblems that equal Heaven and Earth. Saying 'within them' clarifies equaling Heaven and Earth)." Just examining the previous citation makes the commentary's text obvious; it merely takes the words 'can be great and can endure' without taking the meaning of 'easy and simple.' Regarding the commentary's statement, "The text has five pairs that are clearly visible," they are: first, the pair of seeing the Buddha and upholding the Dharma; second, the pair of profound wisdom and vast compassion; third, the pair of abundant samādhi and extensive merit; fourth, the pair of profound eloquence and superior supernormal powers; and fifth, the pair of vertical eternity and horizontal comprehensiveness. Regarding the commentary's mention of "the son of the goldsmith," and so forth: the Nirvāṇa Sūtra says that it was Śāriputra who misjudged the capacity, which will be cited in the 'Ten Grounds' \[chapter\]; here we temporarily cite the account from the Mahāyānasūtrālaṃkāra. Maudgalyāyana taught two disciples: he taught the contemplation of impurity to the goldsmith's son, and mindfulness of breathing to the washerman's son, but for a long time they attained nothing. Śāriputra asked Maudgalyāyana: "With what method did you instruct them?" He answered with the two contemplations. Śāriputra asked again: "Where did the two come from?" He replied: "One washes clothes, the other smelts gold." Śāriputra said: "The goldsmith's son should be taught mindfulness of breathing, and the washerman's son should be made to cultivate impurity." Thereupon Maudgalyāyana taught them according to this Dharma, and they attained arhatship. He then spoke five verses praising Śāriputra: "Second turner of the Dharma wheel, / Great general of the Buddha's Dharma, / Among all the śrāvakas, / He has attained the supreme wisdom." He also said: "Practicing within one's own domain, / One obtains what should be obtained. / Practicing in another's domain, / It is like a fish fallen onto dry land. / I often stayed by the river, / Accustomed to washing clothes to make them clean; / Settling the mind on white bones, / Being of a similar kind, was easy to awaken to. / Without expending great effort, / It swiftly entered my comprehension. / The goldsmith constantly blew the bellows; / The incoming and outgoing breath is wind. / Because they are of a similar kind, / He easily and joyfully entered ānāpāna. / What sentient beings are habituated to / Each has its strengths and weaknesses." Explanation: The above all carries the meaning of according with what is appropriate. > — English (machine translation) (machine translation) - [Previous: 40.9](https://indike.org/pramana/in.bauddha.taisho.1736.40.9) - [Next: 40.11](https://indike.org/pramana/in.bauddha.taisho.1736.40.11) - [Up: 40](https://indike.org/pramana/in.bauddha.taisho.1736.40) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.40.10) — English, machine translation ## Linked texts (1) - [大莊嚴論經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.kalpanamanditika*zh-kumarajiva.7.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.40.10](https://indike.org/pramana/in.bauddha.taisho.1736.40.10) · Pramāṇa