[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) › 47.26 # 大方廣佛華嚴經隨疏演義鈔 47.26 大方廣佛華嚴經隨疏演義鈔 47.26 - **Language:** Classical Chinese ### [47.26](https://indike.org/pramana/in.bauddha.taisho.1736.47.26) 疏「先救八苦」，有一生苦、二老苦、三病、四死、五五盛陰、六求不得、七怨憎會、八愛別離苦。「八難」，下當廣釋。疏「尾閭壑」，〈出現品〉當明。疏「問眾生之苦」等者，上略釋竟，此下問答。答中三：初正明、二「上來」下料揀、三「問若依」下通妨難。疏「此依梁攝論第十一說」者，本論云「甚深差別者，若菩薩由此方便勝智，行殺生等十事，無染濁過失，生無量福德，速得無上菩提勝果。」釋論曰「如菩薩能行如所堪行方便勝智，今顯此義。若菩薩能行知如此事，有人必應作無間等惡業。菩薩了知其心，無別方便可令離此惡行，唯有斷命方便能使不作此惡。又知此人捨命必生善道，若不捨命決行此業，墮極苦處長時受苦。菩薩知此事已，作如是念：我若行此殺業，必墮地獄。願我為彼受此苦報，當令此人於現在世受少輕苦，於未來世久受大樂。譬如良醫治有病者，先加輕苦後除重病。菩薩所行亦復如是，於菩薩道無非福德，故離染濁過失。因此生長無量福德，故能疾證無上菩提。如是方便最為甚深。行盜等行亦復如是。」「涅槃仙預國王」者，第十六經〈梵行品〉。因說一子地，迦葉難云：「若諸菩薩住一子地者，云何如來昔為國王行菩薩行時，斷絕爾所婆羅門命？」下佛廣答，先說慈悲竟，末云「菩薩常作是思惟：以何因緣能令眾生發起信心，隨其方便要當為之。諸婆羅門命終之後生阿鼻地獄，即有三念：一者自念我從何處而來生此？即便自知從人道中來。二者自念我今所生為是何所？即便自知是阿鼻地獄。三者自念乘何業緣而來生此？即便自知我謗方等大乘經典、不信因緣，為國王所殺而來生此。念是事已，即於大乘方等經典生信敬心。尋時命終，生甘露鼓如來世界，於彼壽命具足十劫。善男子！以是義故，我昔為與是人十劫壽命，云何名殺？」疏「近障天樂況大菩提惑習雙亡」者，釋曰：此即《大品經》意。第一經云「菩薩摩訶薩行般若波羅蜜增益六波羅蜜時，諸善男子善女人各各生歡喜意，念言：『我等常為是人作父母妻子親族知識。』爾時四天王天乃至阿迦尼吒天皆大歡喜，各各念言：『我等常作方便，令是菩薩離於婬欲，從初發意常作童真，莫使與色欲苦會。若受五欲，障生梵天，何況阿耨多羅三藐三菩提。』以是義故，舍利弗！菩薩摩訶薩斷婬欲出家者，應得阿耨多羅三藐三菩提，非不斷欲。」從「今言婬欲即是道」下，誡勸得意之義，前已曾有，〈法界品〉中更當廣釋。疏「依解節經說有五樂」，初會已具。 > Regarding the commentary’s “First, rescue from the eight sufferings”: there are 1. the suffering of birth, 2. the suffering of aging, 3. sickness, 4. death, 5. the five grasping aggregates, 6. not getting what one seeks, 7. encountering the hateful, and 8. separation from the beloved. The “eight difficulties” will be extensively explained below. Regarding the commentary’s “the abyss of Weilu”: it will be clarified in the “Manifestation Chapter.” Regarding the commentary’s “Question: The suffering of sentient beings…”, etc.: above, the brief explanation is finished; from here downward are question and answer. Within the answer are three parts: 1. directly clarifying; 2. from “The aforementioned…” downward, analysis and selection; 3. from “Question: If relying…” downward, resolving objections and difficulties. Regarding the commentary’s “This relies on the explanation in the eleventh fascicle of the Liang Mahāyānasaṃgraha”: the root treatise states, “As for the profound distinction: if a bodhisattva, through this upāya and superior cognition, performs the ten actions such as killing living beings, there is no defiled fault; immeasurable merit is generated, and one quickly attains the supreme fruit of anuttarabodhi.” The commentary states, “Just as a bodhisattva is able to practice according to the upāya and superior cognition one is capable of practicing, this meaning is now revealed. If a bodhisattva is able to practice knowing such a matter: there is a person who will certainly perform evil karma such as the uninterrupted \[sins\]. The bodhisattva completely knows their mind, and there is no other upāya that can cause them to abandon this evil action; only the upāya of ending their life can cause them not to commit this evil. Furthermore, \[the bodhisattva\] knows that if this person abandons life, they will certainly be born in a good realm; if they do not abandon life, they will definitely commit this karma, fall into an extremely painful place, and suffer pain for a long time. Having known this matter, the bodhisattva thinks thus: ‘If I commit this act of killing, I will certainly fall into hell. May I suffer this bitter retribution on their behalf, so as to cause this person to undergo a little light suffering in the present life, and to enjoy great bliss for a long time in future lives.’ Just as a good physician treating a sick person first inflicts light pain and afterwards eliminates the heavy disease, what the bodhisattva performs is also like this. In the bodhisattva path, there is nothing that is not meritorious; therefore, it is free from defiled faults. Because of this, immeasurable merit is generated and grows; hence one can swiftly realize anuttarabodhi. Such an upāya is most profound. Practicing actions such as stealing is also like this.” Regarding “King Xianyu in the Nirvāṇa \[Sūtra\]”: this is in the sixteenth fascicle, the “Brahmacaryā Chapter.” On the occasion of speaking of the stage of the single child, Kāśyapa objected: “If bodhisattvas abide in the stage of the single child, why did the Tathāgata, in the past when practicing the bodhisattva path as a king, terminate the lives of so many brāhmaṇas?” Below, the Buddha answers at length; after first speaking of compassion, at the end he says, “The bodhisattva constantly reflects thus: ‘By what condition can sentient beings be caused to generate a faithful mind? According to the upāya, it must certainly be done.’ After the lives of those brāhmaṇas ended, they were born in Avīci hell, and immediately had three thoughts: First, they thought to themselves, ‘Where did I come from to be born here?’ Then they knew of themselves that they came from the human realm. Second, they thought to themselves, ‘What is this place where I am now born?’ Then they knew of themselves that it is Avīci hell. Third, they thought to themselves, ‘Relying on what karmic condition did I come to be born here?’ Then they knew of themselves, ‘Because I slandered the Mahāyāna Vaipulya sūtras and did not believe in cause and condition, I was killed by the king and came to be born here.’ Having thought of these matters, they immediately generated a faithful and reverent mind toward the Mahāyāna Vaipulya sūtras. Immediately their lives ended, and they were born in the world of the Tathāgata Amṛtadundubhi, possessing a lifespan there of ten full kalpas. Good man! Because of this meaning, in the past I gave these people a lifespan of ten kalpas; how could it be called killing?” Regarding the commentary’s “It nearly obstructs heavenly joy, let alone great bodhi, where both affliction and habit-energy are extinguished”: explanation: This is precisely the import of the Pañcaviṃśatisāhasrikā Prajñāpāramitā. The first fascicle says: “When the bodhisattva-mahāsattva practices the prajñāpāramitā and increases the six pāramitās, all good men and good women each generate a joyous thought, thinking: ‘May we constantly act as parents, wives, children, relatives, and acquaintances for this person.’ At that time, the devas from the Four Heavenly Kings up to Akaniṣṭha Heaven all greatly rejoice, each thinking: ‘May we constantly employ upāya to cause this bodhisattva to remain free from lustful desire, constantly remaining a youth from their first arousal of the mind, and never let them meet with the suffering of sexual desire. If they partake of the five desires, it obstructs birth in the Brahma Heaven, how much more anuttarasamyaksaṃbodhi.’ For this reason, Śāriputra, a bodhisattva-mahāsattva who severs lustful desire and leaves the household life shall attain anuttarasamyaksaṃbodhi, not one who does not sever desire.” From “Now stating that lustful desire is itself the Way” downward: the meaning of admonishing and exhorting to grasp the underlying intent has already appeared previously, and will be further explained at length in the “Dharmadhātu Chapter.” Regarding the commentary’s “Explaining that there are five joys according to the Saṃdhinirmocana-sūtra”: this was already fully given in the first assembly. > — English (machine translation) (machine translation) - [Previous: 47.25](https://indike.org/pramana/in.bauddha.taisho.1736.47.25) - [Next: 47.27](https://indike.org/pramana/in.bauddha.taisho.1736.47.27) - [Up: 47](https://indike.org/pramana/in.bauddha.taisho.1736.47) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.47.26) — English, machine translation ## Linked texts (2) - [攝大乘論釋](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha!bhasya*zh-paramartha.11.77) — Classical Chinese - [摩訶般若波羅蜜經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika*zh-kumarajiva.1.51) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.47.26](https://indike.org/pramana/in.bauddha.taisho.1736.47.26) · Pramāṇa