[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) › 49.3.2 # 大方廣佛華嚴經隨疏演義鈔 49.3.2 大方廣佛華嚴經隨疏演義鈔 49.3.2 - **Language:** Classical Chinese ### [49.3.2](https://indike.org/pramana/in.bauddha.taisho.1736.49.3.2) 有慈悲故，勤修身業廣利一切，不墮二乘地。 有止行故著忍辱衣，有觀行故坐如來座，有慈悲故入如來室。 止行離過即成斷德，觀行無著即成智德，慈悲利他即成恩德。 恩德資成智德，智德能通達斷德，名身安樂行。 餘口意誓願，願亦如是。 釋曰：此即通辨三法為能導，其所導初一是身、二是口、三是意、四是誓願。 大乘法師傍立此名。 然諸師立，皆從多分增勝以分通用三法。 理則玄妙不彰四別，今取生公之意合身口在第二取行處近處，及南嶽寶林共立一名，名畢竟空行。 寶林但語一空，似約於境。 南嶽云無著慧，但語於心。 今云畢竟空，心境兩亡、空有雙會。 故生公云：「近處明遠惡近理，行處而為履行之宗，在畢竟空耳。 」此為大智，四為大悲，悲智相導，於中二三業，天台之意亦不失也。 又初後成德中二離過，離過即斷德。 初智後悲，三德備矣。 雖義俱通，從多故別。 是以第一，經中但名行處近處，意在近理行耳。 疏「已入於理」下，即生公釋。 下疏引經證，既云無行而觀，即寂照雙流為行理也。 下而言等者，等取下文亦不行不分別，釋此自有二意：一謂上無行而觀皆是不分別，今又不行則寂照兩亡也； 二者但對上而觀諸法如實相，恐濫從行起觀。 今明正觀時亦不行此觀，不分別此觀，就行約心詣於理、就觀約照達於理。 今心行不行，觀無分別，即觀無觀是寂照雙流。 故下偈云「又復不行上中下法，有為無為實不實法。 」即不行也。 「亦不分別是男是女，不得諸法不知不見。 」正是入理，即亦不分別也。 問：若以入理為行，住忍辱地等豈入理行耶？ 答：正是入理。 謂無生地寂滅之忍為所住處，柔和善順即柔順忍，而不卒暴、心亦不驚即音聲忍，三忍頓具故為入理。 住忍辱地即如來衣，觀如實相即如來座，以此導悲即如來室。 疏「雖未入理」下，亦生公之意。 「遠諸惡」下，引經證。 先證遠諸惡言及外道等，等取餘八。 總離十緣：一遠豪勢，謂國王等，為損害緣。 二不近邪人法，謂外道梵志等，為惡見緣。 三亦不親近諸有凶戲者，見壞亂緣。 四又不親近旃陀羅等，即惡業緣。 五不親近求聲聞等，即離劣友緣。 六又文殊師利等不應於女人身取能生欲想相而為說法等，即長染緣。 七亦復不近五種不男之人，即非器緣。 八不獨入他家，即譏訶緣。 九若為女人說法下，離非軌緣。 天台云：八離怨害、九離譏嫌。 十不樂畜年少弟子沙彌小兒等，即散亂緣。 上明不應親近，常好坐禪下明所應親近。 上為親近之始，為初親近處； 次云復次菩薩摩訶薩觀一切法空如實相等，即第二親近處，為親近之終。 正明近理，以觀想未除故名親近。 二「身口無過失」者，經云「若口宣說、若讀經時，不樂說人及經典過。 」長行多唯辨口，偈中則說於身，以油塗身、澡浴塵穢亦兼身矣。 三「心無嫉妬」者，經云「於後末世法欲滅時，受持讀誦是經典者，無懷嫉妬諂誑之心」等。 四云「於在家出家人中生大慈心，於非菩薩人中生大悲心」等，廣如彼經。 疏「然安樂者」下，釋安樂行名。 初釋以果詺因； 二因即安樂，亦生公意。 「又常見外道」等，即天台意。 一「常見外道因果俱苦」者，計我常故，修於苦行以期樂果，所修是邪還招苦果。 二「斷見外道」，不信當報，恣意行惡、受五欲樂，當受苦果。 三「析法二乘」，無常拙度，加功苦到，此名因苦； 得入涅槃，故云果樂。 四菩薩如實巧度，故為因樂； 證大菩提涅槃常樂故。 「涅槃云」下，引證，即二十七經。 經云「善男子！ 不見中道者，凡有三種：一定樂行、二定苦行、三苦樂行。 一定樂行者，所謂菩薩摩訶薩，憐愍一切諸眾生故，雖復處在阿鼻地獄，如三禪樂。 二定苦行者，所謂凡夫。 三苦樂行者，所謂聲聞緣覺。 > Because they have compassion, they diligently cultivate bodily karma to broadly benefit all, not falling into the stage of the two vehicles. Because they have the practice of calming (śamatha), they wear the robe of forbearance; because they have the practice of contemplation (vipaśyanā), they sit on the Tathāgata’s seat; because they have compassion, they enter the Tathāgata’s chamber. The practice of calming being free from faults accomplishes the virtue of cessation (duḥkha-nirodha); the practice of contemplation being unattached accomplishes the virtue of wisdom; compassion benefiting others accomplishes the virtue of grace. The virtue of grace assists the virtue of wisdom, and the virtue of wisdom can penetrate the virtue of cessation; this is called the peaceful and joyful practice of the body. The remaining ones of speech, mind, and vows are also like this. Exegesis: This comprehensively explains that the three dharmas serve as that which guides, while what is guided consists of the first being the body, the second being speech, the third being mind, and the fourth being vows. Mahāyāna masters laterally established these names. However, when various masters establish them, they all divide the universally applied three dharmas based on the predominant and superior aspects. As for principle, it is profound and subtle, not displaying four distinctions. Now, taking Master Dao Sheng's meaning, body and speech are combined in the second, taking the sphere of practice and the sphere of proximity, and together with Nanyue and Baolin, a single name is established, calling it 'the practice of ultimate emptiness'. Baolin speaks only of a single emptiness, which seems restricted to the objective realm. Nanyue speaks of unattached wisdom, which speaks only of the mind. Now saying 'ultimate emptiness', mind and realm are both forgotten, emptiness and existence both converge. Therefore, Dao Sheng says: 'The sphere of proximity clarifies distancing oneself from evil and approaching principle; the sphere of practice is the essential guide for putting practice into effect, which resides solely in ultimate emptiness.' This constitutes great wisdom, and the fourth constitutes great compassion; compassion and wisdom guide each other, and in between are the two and three karmas, whereby Tiantai's meaning is also not lost. Furthermore, the first and last accomplish virtues, while the middle two are free from faults; being free from faults is the virtue of cessation. Wisdom comes first and compassion comes last, so the three virtues are fully present. Although the meaning applies universally, they are distinguished based on predominance. Therefore, as for the first, in the sūtra it is merely named the sphere of practice and the sphere of proximity, the intention being to practice approaching principle. The commentary's 'Having already entered principle' and following is Master Dao Sheng's explanation. Below, the commentary cites sūtra passages as proof; since it speaks of 'contemplating without practice', it means that quiescence and illumination flowing together constitute practicing principle. In the text below, the word 'etc.' includes the subsequent passage: 'neither practicing nor differentiating'. In explaining this, there are naturally two meanings: First, it means that 'contemplating without practice' above all refers to non-differentiation, and now 'neither practicing' means that quiescence and illumination are both forgotten. Second, it merely contrasts with the above 'contemplating all dharmas as they truly are', fearing that it might be conflated with raising contemplation from practice. It now clarifies that when properly contemplating, one also does not practice this contemplation nor differentiate this contemplation. In terms of practice and with respect to mind, one reaches principle; in terms of contemplation and with respect to illumination, one penetrates principle. Now, when mental practice does not practice and contemplation is without differentiation, then contemplation without contemplation is quiescence and illumination flowing together. Therefore, the verse below says: 'Furthermore, one does not practice superior, middling, or inferior dharmas, conditioned or unconditioned, real or unreal dharmas.' This is 'not practicing'. 'Nor does one differentiate whether it is male or female, obtaining no dharmas, neither knowing nor seeing.' This is precisely entering principle, which is also 'not differentiating'. Question: If entering principle is taken as practice, how can abiding on the ground of forbearance and so forth be the practice of entering principle? Answer: It is precisely entering principle. That is to say, the forbearance of the quiescence of the unproduced stage is the place of abiding; being gentle and compliant is the forbearance of compliance; and not being abrupt or violent, with the mind also not being startled, is the forbearance of the sound of Dharma. Because the three forbearances are all simultaneously complete, it is entering principle. Abiding on the ground of forbearance is the Tathāgata's robe; contemplating according to the true characteristic is the Tathāgata's seat; and guiding compassion with this is the Tathāgata's chamber. The commentary's 'Although not yet entering principle' and following is also Master Dao Sheng's meaning. 'Distancing from all evils' and following cites the sūtra as proof. First, it proves distancing oneself from evil words, non-Buddhists, and so forth, with 'and so forth' taking in the remaining eight. In total, there is separation from ten conditions: First, distancing oneself from the powerful and influential—meaning kings and the like—which are conditions for harm. Second, not approaching perverse people and doctrines—meaning non-Buddhists, brāhmaṇas, and so forth—which are conditions for wrong views. Third, also not fraternizing with those engaged in violent amusements, which are conditions for seeing discord. Fourth, also not fraternizing with caṇḍālas and the like, which are conditions for evil karma. Fifth, not fraternizing with those seeking the śrāvaka vehicle, which is the condition of leaving inferior companions. Sixth, furthermore, Mañjuśrī and others should not grasp at the marks on a woman's body capable of giving rise to thoughts of desire in order to preach the Dharma to her, which is the condition that fosters defilement. Seventh, also not approaching the five kinds of unmanly persons, which is the condition of non-receptiveness. Eighth, not entering another's house alone, which is the condition of reproach. Ninth, from 'if preaching Dharma for women' downwards, is leaving conditions contrary to proper standards. Tiantai says: the eighth is avoiding malice and harm; the ninth is avoiding suspicion and slander. Tenth, not taking pleasure in keeping young disciples, śrāmaṇeras, small children, and the like, which is the condition of distraction. The above clarifies what should not be approached; 'always taking pleasure in sitting in meditation' and downwards clarifies what should be approached. The above is the beginning of proximity, being the initial sphere of proximity; next it says, 'Furthermore, the bodhisattva-mahāsattva contemplates all dharmas as empty, as they truly are', and so forth, which is the second sphere of proximity, being the culmination of proximity. This properly clarifies approaching principle; because contemplative conceptualization has not yet been eliminated, it is called proximity. Second, regarding 'the body and speech being without fault', the sūtra says: 'Whether speaking with the mouth or reading the sūtras, one takes no pleasure in speaking of the faults of people or scriptures.' The prose mostly distinguishes only speech, while the verses speak of the body, since anointing the body with oil and bathing away dirt and filth also encompasses the body. Third, regarding 'the mind being free from jealousy', the sūtra says: 'In the latter, final age when the Dharma is about to be extinguished, those who uphold, read, and recite this scripture should harbor no jealousy, flattery, or deceit in their minds', and so forth. Fourth, it says: 'Giving rise to a mind of great benevolence among householders and renunciants, giving rise to a mind of great compassion among those who are not bodhisattvas', and so forth, as detailed in that sūtra. The commentary's 'However, regarding > — English (machine translation) (machine translation) - [Previous: 49.3.1](https://indike.org/pramana/in.bauddha.taisho.1736.49.3.1) - [Next: 49.3.3](https://indike.org/pramana/in.bauddha.taisho.1736.49.3.3) - [Up: 49.3](https://indike.org/pramana/in.bauddha.taisho.1736.49.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.49.3.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.49.3.2](https://indike.org/pramana/in.bauddha.taisho.1736.49.3.2) · Pramāṇa