[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) › 50.13 # 大方廣佛華嚴經隨疏演義鈔 50.13 大方廣佛華嚴經隨疏演義鈔 50.13 - **Language:** Classical Chinese ### [50.13](https://indike.org/pramana/in.bauddha.taisho.1736.50.13) 疏「若依瓔珞十五輪王」者，即三賢、十聖、等妙二覺，至〈隨好品〉當廣分別。此中即三禪梵王。若依《大丈夫行論》中，菩薩喜樂過於世間及二乘涅槃。此論有二卷，或單云《大丈夫論》，廣說世間勝樂之事，皆不及菩薩見乞歡喜，末舉解脫之樂亦不能及，即過二乘也。疏「瑜伽三十九云：又諸菩薩於施障及對治」者，於中初標、二列障、三明治。前二具論文。對治中，略取論意耳。然論文繁廣收義無遺，論後結云「如是菩薩四種施障，當知四種能對治智對治於彼。一者覺悟、二者忍受眾苦、三者遍知顛倒、四者見一切行性不堅牢。是諸菩薩由前三種能對治智，決定堪能正行惠施；由後一種能對治智，能正攝受施福勝果。當知亦名菩薩巧慧而行布施離相也。」 > As for the commentary's "If according to the fifteen wheel-turning kings of the Yingluo \[jing\]": this refers to the three stages of worthies, the ten stages of sages, and the two stages of equal and sublime enlightenment; they will be distinguished extensively when reaching the 'Chapter on the Minor Marks.' Here it refers to the Brahmā kings of the third dhyāna. If according to the Mahāpuruṣakāra-śāstra, the bodhisattva's joy surpasses the world and the nirvāṇa of the two vehicles. This treatise has two fascicles, or is simply called the Mahāpuruṣa-śāstra; it explains extensively that the supreme pleasures of the worldly realm all fall short of the joy of a bodhisattva seeing a beggar, and at the end it brings up that even the bliss of liberation cannot match it, which means it surpasses the two vehicles. As for the commentary's "The thirty-ninth fascicle of the Yogācārabhūmi says: Furthermore, regarding the bodhisattvas' obstacles to giving and their antidotes": within this, first it indicates them, second it lists the obstacles, and third it clarifies the antidotes. The first two fully present the treatise text. In the antidotes, it merely extracts the general meaning of the treatise. However, the treatise text is vast and comprehensive, leaving out no meaning. At the end of the treatise it concludes: "Regarding such four obstacles to giving for the bodhisattva, one should know that four kinds of antidotal cognitions counteract them: first, awakening; second, enduring manifold sufferings; third, fully knowing inversion; fourth, seeing that the nature of all conditioned things is not firm or solid. Due to the first three kinds of antidotal cognitions, these bodhisattvas are definitively able to practice generous giving correctly; due to the latter one kind of antidotal cognition, they are able to correctly gather the superior fruit of merit from giving. One should know that this is also called the bodhisattva practicing giving with skillful wisdom while remaining free from characteristics." > — English (machine translation) (machine translation) - [Previous: 50.12](https://indike.org/pramana/in.bauddha.taisho.1736.50.12) - [Next: 50.14](https://indike.org/pramana/in.bauddha.taisho.1736.50.14) - [Up: 50](https://indike.org/pramana/in.bauddha.taisho.1736.50) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.50.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.50.13](https://indike.org/pramana/in.bauddha.taisho.1736.50.13) · Pramāṇa