[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) › 59.16 # 大方廣佛華嚴經隨疏演義鈔 59.16 大方廣佛華嚴經隨疏演義鈔 59.16 - **Language:** Classical Chinese ### [59.16](https://indike.org/pramana/in.bauddha.taisho.1736.59.16) 疏「一明施所依」者，即經隨順如是大慈大悲，則能拔其苦、能與其樂。若別說者，財施拔現貧苦、與現富樂，法施拔其當苦、與出世樂，無畏拔現恐怖、與安隱樂。文中就初，多明於財而言大捨。又云「凡是所有」，則兼具矣。疏「一者外財、二者內財」者，前諸會已廣，易故疏更不釋。論文甚廣，今當具出。論釋總句「凡是所有一切能捨」，云「一切物者，略有二種：一外、二內。」次釋「所謂下別」中，先釋外、後釋內。外中更分總別，釋總句云「外者復有二種：一所用、二貯積。如經所謂一切財穀庫藏等故，如是次第。」釋曰：此中財穀是所用，庫藏是貯積。經「從金銀」下別，論釋云「於中廣有八種，從金銀乃至一切所愛之事。」一切所愛之事，即今經及餘所有珍玩之具，兼取後內以為第九，釋云「是外事捨中，初捨為總，餘九為別。依此有二種喜：一藏攝喜、二利益喜。藏攝喜者，謂金銀等。利益喜者，復有八種。」釋曰：欲兼下內共成二喜故，標云外事有九。下釋別中，第八即是於內。然八中次第異今，今依此經之次。一嚴飾利益喜，謂珍寶纓絡。二者代步利益喜，謂象馬車乘。三者代苦利益喜，謂奴婢人民，論當第四。四者自在利益喜，謂城邑聚落，論當第五。五者戲樂利益喜，謂園林臺觀，論當第三。六者眷屬利益喜，謂妻妾男女內外眷屬。七者堅著利益喜，謂及餘所有珍玩之具。八者稱意利益喜，謂頭目手足等。後三同彼論次。疏「隨機所應」以何法者，經有三句，此句是總，下二句別。云何所宜？二隨力宜、三隨現習宜。現習宜者，如浣衣之子應令修習不淨觀等。 > Regarding the commentary's statement, "First, explaining the basis upon which giving relies": this refers to the sūtra's phrase, 'in accordance with such great loving-kindness and great compassion, one can eliminate their suffering and grant them joy.' If explained separately: material giving eliminates present suffering of poverty and grants present joy of wealth; giving of the Dharma eliminates future suffering and grants transmundane joy; and giving of fearlessness eliminates present terror and grants peaceful joy. In the passage, focusing on the first, it mostly explains material goods and speaks of 'great renunciation.' It also states, 'whatever there is,' thereby including everything. Regarding the commentary's statement, "First, external wealth; second, internal wealth": these were already expounded extensively in the previous assemblies and are easy to grasp, so the commentary does not explain them again. The treatise's text is very extensive, and I shall now set it forth in full. In explaining the general phrase 'able to renounce all things whatsoever,' the treatise states: 'Regarding "all things," there are briefly two kinds: first, external; second, internal.' Next, in explaining 'the specifics below,' it first explains external things and then internal things. Within external things, it further divides into general and specific. Explaining the general phrase, it says: 'As for the external, there are again two kinds: first, things used; second, things accumulated. As the sūtra states, "all wealth, grain, storehouses, and so forth, in this order."' Explication: Here, wealth and grain are things used, and storehouses are things accumulated. Regarding the specifics from 'gold and silver' onward in the sūtra, the treatise's commentary states: 'Among them, there are extensively eight kinds, from gold and silver up to all cherished things.' 'All cherished things' refers to the sūtra's 'and other precious curiosities,' and by additionally taking the internal things below, it makes nine. The treatise explains: 'In this renunciation of external things, the first renunciation is general, and the remaining nine are specific. Relying on this, there are two kinds of joy: first, the joy of accumulating and storing; second, the joy of benefiting. The joy of accumulating and storing refers to gold, silver, and so forth. The joy of benefiting again has eight kinds.' Explication: Wanting to combine the internal things below to jointly constitute the two joys, it designates external things as having nine. In the specific explanation below, the eighth is indeed internal things. However, the order among the eight differs from the present one; here we follow the order of this sūtra. 1. The joy of benefiting through adornment: precious jewels and necklaces. 2. The joy of benefiting through conveyances: elephants, horses, and carriages. 3. The joy of benefiting through substituting for toil: slaves and common people—this corresponds to the fourth in the treatise. 4. The joy of benefiting through sovereignty: cities and villages—this corresponds to the fifth in the treatise. 5. The joy of benefiting through amusement: gardens, groves, pavilions, and observation towers—this corresponds to the third in the treatise. 6. The joy of benefiting through relatives: wives, concubines, sons, daughters, and inner and outer kinsfolk. 7. The joy of benefiting through firm attachment: and other precious curiosities. 8. The joy of benefiting through gratifying the mind: head, eyes, hands, feet, and so forth. The last three follow the order of that treatise. Regarding the commentary's statement, "According to what is appropriate for the capacities" by means of which Dharma: the sūtra has three phrases. This phrase is general, and the two phrases below are specific. What is appropriate? Second, what is appropriate according to their capacity; third, what is appropriate according to their present habituation. As for what is appropriate according to present habituation, for example, the son of a washerman should be made to cultivate the contemplation of impurity, and so on. > — English (machine translation) (machine translation) - [Previous: 59.15](https://indike.org/pramana/in.bauddha.taisho.1736.59.15) - [Next: 59.17](https://indike.org/pramana/in.bauddha.taisho.1736.59.17) - [Up: 59](https://indike.org/pramana/in.bauddha.taisho.1736.59) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.59.16) — English, machine translation ## Linked texts (1) - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.3.37) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.59.16](https://indike.org/pramana/in.bauddha.taisho.1736.59.16) · Pramāṇa