[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) › 70.40 # 大方廣佛華嚴經隨疏演義鈔 70.40 大方廣佛華嚴經隨疏演義鈔 70.40 - **Language:** Classical Chinese ### [70.40](https://indike.org/pramana/in.bauddha.taisho.1736.70.40) 疏「三愛見」下，先總明、「初句」下別釋。釋初句中，先牒論、言「三分」下疏釋。三即愛見癡，是業之因，疏文委具。而文有四節：一以二求釋三分業。二「慢通上三」下，會通經論。經有四惑，論但說三故。又三求中唯說二故。通意可知。三「上三俱障」下，以論障解脫言，釋經如箭深入過患。四「亦可知」下，疏別立理。疏「下句」下，釋三業因緣不斷相。疏「結中八萬至賢劫經中亦有其相」者，然〈隨好品〉正明煩惱，《賢劫》自說八萬度門，而取所治亦是煩惱，故復引之。此經具名《賢劫定意經》，有十三卷，第二卷末有喜王菩薩宴坐七日，過七日已詣佛諮請：「行何三昧能悉通達八萬四千諸度法門？」佛告喜王：「有三昧門，名了諸法本。行菩薩行時，便能通達諸度法門。諸度法門者，諸佛有三百五十功德，一一功德各修六度為因。」然彼第二卷末，喜王菩薩起請，如來初列章門。第三卷初，喜王再請，一一解釋。至第九卷經方終。其三百五十度中，最初名修習進行法修度無極。其度無極言，即波羅蜜義，乃是三百五十之總名。其光耀度，乃當第二。其分布舍利，是最後度。其間諸相、隨好、力、無所畏、十八不共、三十七品、五眼、六通等，皆是所成。即以六度為二千一百，其一一各有六度，隨事各各不同。而初言二千一百竟，即云「是二千一百，其中別有一百度無極主，除四大六衰，令無有餘，獨步三界。」亦可將此都成前度，言如是二千一百諸度無極，及是百度無極，是二千一百諸度無極。貪欲恚癡等分四事，二千一百合八千四百，各有十事合八萬四千。不言十事是前四大六衰，及至第九經總釋竟，即云「是八千四百，一度為十，合八萬四千。」諸度無極亦不言十，對四大六衰。次云「此八萬四千諸度，除八萬四千眾垢塵勞，遂成八萬四千三昧門，立八萬四千空行。」設以義取，應以四大六衰成八千四百；而人以四大六衰成二千一百，似非經意。又此皆是菩薩所修之法，亦非如來一代經如是多度、多會說法。下諸卷廣說千佛名及因緣，然不說四大六衰之相。第十三卷末云「三毒、五陰、十二牽連、四大、六衰、諸蔽、睡眠，則義當四大六塵，六塵衰損善法故。」經中但言一度為十，經既不釋，今以義推乃有二義：一如古釋，四大六衰成之。二義推，如一施度下經具十，餘五亦然，則八千四百。既一一具十，斯理無失。亦有云：四大者，貪、嗔、嫉妬及眾生想，此能障四無量故。六衰者，慳嫉、放逸、不忍、懈怠、散亂、愚癡，能障六種波羅蜜故。此乃理求，未有所出，難以取憑。又經中既云「於其一百對四大六衰」，若如向說，則盡對四大六衰。又有云：若依大乘菩薩藏說，貪嗔邪見及慢為四種，各二萬一千。有唯貪香味觸法色不貪聲等，有唯貪聲不貪色等，有俱貪香味觸法，當知亦爾。色中多種，有貪外色不貪內色，有反此者，亦有俱者。外色中有多差別，十形四顯八差別等，各別俱貪、或少或多、或遍貪著。聲香味觸各亦多門，是故貪行二萬一千。嗔邪見慢，當知亦爾。釋曰：非無所以，未詳所據。 > In the commentary, from "Third, affection and views" onward, it first explains generally, and below "The first line" explains specifically. Within the explanation of the first line, it first cites the treatise, and from "The three parts" onward, the commentary explains it. The three are affection, views, and delusion; they are the causes of karma, and the text of the commentary sets this out thoroughly. This text has four sections: First, it explains the karma of the three parts by means of the two quests. Second, from "Conceit pervades the above three" onward, it reconciles the sūtra and the treatise: because the sūtra has four defilements while the treatise speaks of only three, and also because among the three quests only two are mentioned; the intention of the reconciliation may be understood. Third, from "The above three all obstruct" onward, using the treatise's statement that they obstruct liberation, it explains the fault of the sūtra's phrase "like arrows sinking deep." Fourth, from "It may also be understood" onward, the commentary separately establishes the principle. In the commentary, from "The lower line" onward, it explains the continuous aspect of the causes and conditions of the three types of karma. In the commentary, regarding "In the conclusion, eighty thousand \[…\] up to: its marks also exist in the Bhadrakalpika-sūtra": while the 'Marks and Minor Characteristics Chapter' properly clarifies defilements, the Bhadrakalpika \[Sūtra\] itself speaks of eighty thousand gates of perfections, yet what they remedy is also defilements, hence it is cited again. The full title of this scripture is the Xianjie dingyi jing (Bhadrakalpika-samādhi-sūtra), in thirteen fascicles. At the end of the second fascicle, the bodhisattva Xiwang (Prāmodyarāja) sat in meditation for seven days; when the seven days had elapsed, he went to the Buddha and inquired: "What samādhi must one practice to thoroughly penetrate the eighty-four thousand gates of the Dharma of all perfections?" The Buddha told Prāmodyarāja: "There is a samādhi gate named 'Comprehending the Source of All Dharmas.' When one practices the bodhisattva conduct, one is then able to penetrate the gates of the Dharma of all perfections. As for the gates of the Dharma of all perfections: the Buddhas possess three hundred and fifty merits, and each single merit takes the practice of the six perfections as its cause." At the end of that second fascicle, the bodhisattva Prāmodyarāja initiated the request, and the Tathāgata first laid out the headings. At the beginning of the third fascicle, Prāmodyarāja requested again, and \[the Buddha\] explained them one by one. The sūtra only concludes at the ninth fascicle. Among those three hundred and fifty perfections, the first is named the practice of the boundless perfection through cultivating the method of progression. The term 'boundless perfection' (du wuji) is the meaning of pāramitā, being the general title for the three hundred and fifty. The perfection of brilliance corresponds to the second. The distribution of relics is the final perfection. Within them, the various major marks, minor characteristics, powers, fearlessnesses, eighteen unshared dharmas, thirty-seven factors \[of awakening\], five eyes, six superknowledges, and so forth, are all that which is accomplished. Thus taking the six perfections makes two thousand one hundred, each of which individually possesses the six perfections, differing according to the specifics. After initially stating two thousand one hundred, it then states: "These two thousand one hundred—among which there are separately one hundred primary boundless perfections—eliminate the four great elements and six decays so that none remain, walking alone through the three realms." One may also take these to completely form the previous perfections, saying: such two thousand one hundred boundless perfections, and these one hundred boundless perfections, are the two thousand one hundred boundless perfections. For the four matters of greed, anger, delusion, and equal parts, two thousand one hundred combines to make eight thousand four hundred; each possessing ten matters, they combine to make eighty-four thousand. It does not state that the ten matters are the former four great elements and six decays. Coming to the end of the ninth fascicle where the general explanation is concluded, it then states: "These eight thousand four hundred, each perfection taken as ten, combine to make eighty-four thousand." For the boundless perfections, it also does not mention ten corresponding to the four great elements and six decays. Next it states: "These eighty-four thousand perfections eliminate the eighty-four thousand defilements and toils of afflictions, thereby accomplishing the eighty-four thousand samādhi gates and establishing the eighty-four thousand practices of emptiness." If one deduces it by principle, one should use the four great elements and six decays to make the eight thousand four hundred; yet people use the four great elements and six decays to make the two thousand one hundred, which seems not to be the intention of the sūtra. Furthermore, these are all dharmas practiced by bodhisattvas, and it is not that the Tathāgata in the discourses of his entire life taught the Dharma in so many perfections and so many assemblies. The later fascicles extensively expound the names and causes and conditions of the thousand Buddhas, yet do not explain the marks of the four great elements and six decays. At the end of the thirteenth fascicle it states: "The three poisons, five aggregates, twelve links, four great elements, six decays, various coverings, and torpor—these correspond in meaning to the four great elements and the six sense objects, because the six sense objects decay and diminish wholesome dharmas." In the sūtra it merely says that each perfection constitutes ten; since the sūtra does not explain it, inferring it now by principle yields two meanings: First, as in the ancient explanation, the four great elements and six decays form them. Second, by inferring from principle: just as under the one perfection of giving the sūtra provides ten, and the other five are also like this, then there are eight thousand four hundred; since each one is provided with ten, this principle is flawless. Some also say: the four great elements are greed, anger, jealousy, and the notion of sentient beings, because these can obstruct the four immeasurables. The six decays are stinginess and jealousy, negligence, non-forbearance, indolence, distraction, and ignorance, because they can obstruct the six kinds of pāramitā. This is sought through reasoning; it has no textual source and is difficult to rely upon. Furthermore, since the sūtra states "among those one hundred, they correspond to the four great elements and six decays," if it were as just stated, then they would all correspond to the four great elements and six decays. Still others say: if one relies on the Bodhisattvapiṭaka of the Mahāyāna, greed, anger, wrong views, and conceit are the four kinds, each having twenty-one thousand. There are those who crave only fragrance, taste, touch, dharmas, and form, but do not crave sound, and so on; there are those who crave only sound and do not crave form, and so on; those who crave both fragrance, taste, touch, and dharmas should also be known to be like this. Within form there are many varieties: there is craving for external form without craving for internal form, the reverse of this, and also both. Within external form there are many distinctions—ten shapes, four manifest colors, eight distinctions, and so forth—coveted separately or together, whether slightly, intensely, or pervasively. Sound, fragrance, taste, and touch also each have many gates; therefore the conduct of greed has twenty-one thousand. Anger, wrong views, and conceit should also be understood to be like this. The explanation states: this is not without reason, though what it is based upon is not clear. > — English (machine translation) (machine translation) - [Previous: 70.39](https://indike.org/pramana/in.bauddha.taisho.1736.70.39) - [Next: 70.41](https://indike.org/pramana/in.bauddha.taisho.1736.70.41) - [Up: 70](https://indike.org/pramana/in.bauddha.taisho.1736.70) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.70.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.70.40](https://indike.org/pramana/in.bauddha.taisho.1736.70.40) · Pramāṇa