[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) › 60.61 # 大方廣佛華嚴經隨疏演義鈔 60.61 大方廣佛華嚴經隨疏演義鈔 60.61 - **Language:** Classical Chinese ### [60.61](https://indike.org/pramana/in.bauddha.taisho.1736.60.61) 疏「餘如涅槃二十一說」者，即南經也，北經當二十三，皆〈高貴德王菩薩品〉。經中廣說三惡覺過，令起六念善覺，後有此喻。經云「善男子！譬如有王，以四毒蛇盛之一篋，令人瞻養餧飼，臥起摩洗其身。『若令一蛇生瞋恚者，我當準法戮之都市。』爾時其人聞王切令，心生惶怖，捨篋逃走。王時復遣五旃陀羅，拔刀隨後。其人迴顧，見後五人遂疾捨去。是時五人，以惡方便藏所持刀，密遣一人詐為親善而語之言：『汝可還來。』其人不信，投一聚落欲自隱匿。既入聚中，窺看諸舍都不見人，執諸坯器悉空無物。既不見人，求物不得，即便坐地。聞空中聲：『咄哉男子！此聚空曠無有居民，今夜當有六大賊來。汝設遇者，命將不全。汝當云何而得免之？』爾時其人恐怖遂增，復捨而去。路值一河，其河漂急無有船筏。以怖畏故，即取種種草木為筏。復更思惟：『我設住此，當為四大毒蛇、五旃陀羅一詐親者，及六大賊之所危害。若渡此河，筏不可依，當沒水死。寧沒水死，終不為彼蛇賊損害。』即推草筏置之水中，身倚其上，手抱脚蹋截流而去。既達彼岸安隱無患，心意泰然恐怖消除。」釋曰：上具引經，在文可知。下合文廣，今當撮略，云：菩薩摩訶薩得聞受持大涅槃經，觀身如篋，地水火風如四毒蛇。蛇有四毒，見毒、觸毒、氣毒、齧毒，常伺人便。性各別異、敬養無益、四大亦爾。又蛇以呪藥可治、四大亦爾、應遠離之、趣八聖道。五旃陀羅、即是五陰。彼旃陀羅令人恩愛別離、怨憎集會，又嚴器仗則能害人。常有害意，遍害一切人，無手足刀仗侍從則為其害。五陰亦爾，令人遠善、近惡煩惱。自嚴器仗，常言一切若無戒定慧刀善知識侍，則為其害。陰又過彼，彼害不能令墮地獄，但害有罪亦不自害，財貨可脫不必常害，唯在一處殺己不墮。五陰反此，有智之人應當遠離，依八正道六度萬行，令心如虛空、身如金剛。一詐親善以喻於愛，常伺人便令人輪轉，但見身口不見其心。愛但虛妄無有真實，愛又過彼，無始終故、難知故、難遠故。若有智慧，不為其害。空聚落者，即是六入。無人人空器等空者，以明法空。凡夫遠望生不空想，菩薩知空。六大賊者，即是六塵，劫人善法不擇好惡，令貧孤露作一闡提，無善防衛則為其劫。又遇大賊，賊劫現在唯劫欲界，塵劫三世亦劫三界，唯菩薩勇健，有善僕從，不為其劫，直去不迴。河喻煩惱，猶如駛流深難得底，墮未至底即便命終。眾生亦爾，未至空底即便輪迴二十五有。河唯沒身不沒善法，煩惱反此，故應勤修六度萬行，以為船筏至涅槃岸。餘如彼經。 > Regarding the Commentary's statement "the rest is as explained in the twenty-first \[fascicle\] of the Nirvāṇa\[-sūtra\]": this is the Southern edition; in the Northern edition it corresponds to the twenty-third, both being the "Noble and Virtuous King Bodhisattva Chapter." In the sūtra, it broadly explains the faults of the three evil thoughts, causing one to give rise to the six recollections and good thoughts, after which comes this parable. The sūtra says: "Good son! For example, suppose a king puts four venomous snakes into a basket and orders a man to look after, feed, nurse, and wash their bodies while awake and asleep. 'If you make even one snake angry, I will execute you in the public market according to law.' Then that man, hearing the king's strict order, feels fear and dread in his heart, abandons the basket, and flees. The king then sends five caṇḍālas who draw their swords and follow behind him. The man looks back, sees the five men behind, and hurriedly runs away. Then the five men, using an evil expedient, hide the swords they hold, and secretly send one man to feign friendship and say to him: 'You may come back.' The man does not believe him, and flees into a hamlet intending to hide himself. Having entered the hamlet, he looks into the houses but sees no people at all, and touches unbaked earthenware vessels, which are completely empty without any contents. Seeing no people and finding no things, he sits on the ground. He hears a voice in the sky: 'Alas, O man! This hamlet is vast and empty, without any residents. Tonight six great bandits will come. If you encounter them, your life will not be spared. How will you escape them?' At that time the man's fear increases further, and he abandons it and flees again. On the road he encounters a river; the river is swift and rushing, with no boat or raft. Out of dread, he gathers various grasses and trees to make a raft. Again he reflects: 'If I stay here, I will be harmed by the four great venomous snakes, the five caṇḍālas, the one who feigned friendship, and the six great bandits. If I cross this river, the raft cannot be relied upon, and I will drown in the water. I would rather drown in the water than ever be harmed by those snakes and bandits.' He pushes the grass raft into the water, leans his body upon it, holds it with his hands, kicks with his feet, and cuts across the stream to leave. Having reached the other shore, he is safe and without trouble, his mind serene, and his fears eliminated." / Explanation: The above fully cites the sūtra, which is clear in the text. The subsequent application to the doctrine is extensive; now it will be summarized, saying: When a bodhisattva-mahāsattva gets to hear and uphold the Mahāparinirvāṇa-sūtra, he contemplates the body as like a basket, and earth, water, fire, and wind as like four venomous snakes. Snakes have four poisons: sight poison, touch poison, breath poison, and bite poison, constantly watching for a person's vulnerability. Their natures are distinct, and honoring and feeding them is of no benefit; the four great elements are also like this. Moreover, snakes can be treated with incantations and medicines; the four great elements are also like this; one should distance oneself from them and advance toward the eightfold noble path. The five caṇḍālas are the five aggregates. Those caṇḍālas cause people to be separated from what they love and brought together with what they hate; moreover, equipped with weapons they can harm people. They constantly harbor intent to harm and universally harm all people; if one lacks hands, feet, weapons, and attendants, one is harmed by them. The five aggregates are also like this: they cause people to distance themselves from good and draw close to evil afflictions. Themselves equipped with weapons, they constantly say all \[things\]; if one lacks the sword of morality, samādhi, and wisdom, and the attendance of spiritual friends, one is harmed by them. Furthermore, the aggregates surpass them: those \[caṇḍālas'\] harm cannot make one fall into hell, they only harm the guilty and do not harm themselves, one can escape with wealth and property, they do not necessarily harm constantly, and killing oneself in a single place does not lead to a fall. The five aggregates are the opposite of this. A person of wisdom should distance himself from them, relying on the eightfold noble path and the ten thousand practices of the six pāramitās, making his mind like empty space and his body like vajra. The one who feigns friendship allegorizes craving, constantly watching for a person's vulnerability, causing people to transmigrate; one sees only his body and mouth, not his mind. Craving is merely deceptive and devoid of reality; moreover, craving surpasses him, because it has no beginning or end, is difficult to know, and is difficult to distance oneself from. If one possesses wisdom, one is not harmed by it. The empty hamlet is the six sense-bases. That there are no people means the emptiness of persons; that the vessels and so on are empty clarifies the emptiness of dharmas. Ordinary people look from afar and produce the notion of non-emptiness; the bodhisattva knows emptiness. The six great bandits are the six dusts, which rob people of wholesome dharmas without distinguishing good or bad, making them destitute and exposed, turning them into icchantikas; without good protection, one is robbed by them. Furthermore, encountering great bandits: bandits rob in the present and rob only the desire realm; dusts rob in the three times and also rob the three realms. Only the bodhisattva is valiant and robust, having good attendants, and is not robbed by them, going straight forward without turning back. The river allegorizes affliction, like a swift current, deep and hard to touch the bottom of; if one falls in, before reaching the bottom one's life ends. Sentient beings are also like this: before reaching the bottom of emptiness, they transmigrate through the twenty-five states of existence. A river drowns only the body and does not drown wholesome dharmas; affliction is the opposite of this. Therefore, one should diligently cultivate the ten thousand practices of the six pāramitās to serve as a boat and raft to reach the shore of nirvāṇa. The rest is as in that sūtra. > — English (machine translation) (machine translation) - [Previous: 60.60](https://indike.org/pramana/in.bauddha.taisho.1736.60.60) - [Next: 60.62](https://indike.org/pramana/in.bauddha.taisho.1736.60.62) - [Up: 60](https://indike.org/pramana/in.bauddha.taisho.1736.60) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.60.61) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.60.61](https://indike.org/pramana/in.bauddha.taisho.1736.60.61) · Pramāṇa