[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) › 77.2 # 大方廣佛華嚴經隨疏演義鈔 77.2 大方廣佛華嚴經隨疏演義鈔 77.2 - **Language:** Classical Chinese ### [77.2](https://indike.org/pramana/in.bauddha.taisho.1736.77.2) 疏「五天殉命以奔風」下，第六勸物修敬。初二句引例勸修。五天竺國，粗云二十萬里，孰知其實數耶？若以陸行，途經數百國、雲山幾萬重，或捫索憑虛、或飛梯架迴、或風行雪臥、或木食松棲、或惡獸盈群、或盜賊相繼。若以水行，洪濤無岸、雲島潛迴，精怪搖風、鯨鯢鼓浪，日月出沒於波底、魂魄飄颺於夢中。縱使浪息風停，只見水涵於天際；舟行棹舉，猶將息念作生涯。雖此難危，而三藏名僧相繼而至，總緣大聖委命輕生，故云五天殉命以奔風。言「八表妄軀而競託」者，自東自西、自南自北，天徼月窟、海潮日出，有耳目者不憚艱辛，遠而必至焉。疏「其有居神州」下，正勸，即反舉不往之失，以彰往者之得。謂葱嶺之東地方數千里，曰赤縣；神州，即有唐中華之國也。去清涼之境途程不遙，坦然通衢車馬溢路，隨方觀化不失家常。往必感徵，如何不往？是知不往即是三億之徒。故今秉鉞分茅，方面之重無不傾仰。西域諸王恨生五天不產東夏，豈唯遙禮大聖？每多仰羨此君。故有遊西天者，先問曾居五臺山不？若不曾居，棄而不顧。今此國眾生，宿因多幸得誕中華，諸佛祖師不解修敬，故此勸之。三億之徒者，《智論》第十一云「佛出世難值，如優曇華，時乃一有。如是罪人，輪轉三惡道，或在人天中，佛出世時天人不見。如說舍衛城中有九億家，三億家眼見佛，三億家耳聞有佛而眼不見，三億家不見不聞。」佛在舍衛國二十五年，而此眾生不見不聞，何況遠者。故今中華有人曾到臺山，即亦聞亦見。有聞清涼而不得到，即同聞名不見。只近五臺，亦有不聞不見之者，況於遠乎。故勸修敬。若見文殊，功德之廣如前略說，廣在經文。 > Regarding the Commentary's statement 'Those of the Five Indias sacrifice their lives to rush \[here\] like the wind' and so forth: this is the sixth section, which urges living beings to cultivate reverence. The initial two sentences cite an example to encourage cultivation. The five regions of India are roughly said to be two hundred thousand li away; who knows their actual distance? If one travels by land, the route passes through several hundred kingdoms and tens of thousands of layers of cloud-capped mountains. Sometimes they clutch ropes to lean over the void; sometimes they mount suspended ladders bridging precipices; sometimes they travel in the wind and sleep in the snow; sometimes they eat tree bark and roost in pine trees; sometimes vicious beasts swarm in packs; sometimes bandits follow in succession. If one travels by water, the vast surges have no shore, and cloudy islands loom and recede; bogies and monsters stir the winds, while whales and sea monsters agitate the waves; the sun and moon rise and sink at the bottom of the waves, and one's soul wavers as if in a dream. Even if the waves subside and the winds cease, one sees only the waters merging with the horizon; when the boat moves and oars are lifted, one still makes mere survival out of keeping still. Despite such perils and hardships, famed monks and masters of the Tripiṭaka have arrived in succession, all because they entrust their lives and make light of death for the sake of the Great Sage; hence it is said, 'Those of the Five Indias sacrifice their lives to rush \[here\] like the wind.' As for the phrase 'Those throughout the eight directions disregard their physical bodies to eagerly entrust themselves,' from east and west, from south and north, from the celestial frontiers and the moon's cavern to the ocean tides and the rising sun, those who possess ears and eyes do not dread hardship, and though far away, they will surely arrive. Regarding the Commentary's statement 'For those who dwell in the Divine Province' and so forth: this directly admonishes them by reversely citing the fault of not going, in order to highlight the benefit of those who do. That is to say, the area several thousand li east of the Congling Mountains is called the Red Region; the Divine Province refers to the Central Kingdom under the Tang. The distance to the region of Qingliang is not far; the open thoroughfares are level, and carriages and horses crowd the roads. Visiting and observing the transformation in accordance with one's direction does not disrupt one's daily routine. Going will surely evoke signs of response; how could one not go? From this it is known that those who do not go belong to the cohort of the three hundred million. Therefore, nowadays those who grasp the battle-axe and divide the tokens of land, bearing the gravity of regional rule, all revere and look up \[to it\]. The kings of the Western Regions regret that they were born in the Five Indias and not produced in the Eastern Xia; how could they merely pay homage to the Great Sage from afar? They frequently gaze up in admiration at this lord. Thus, when there are travelers to the Western Regions, they are first asked, 'Have you ever dwelt on Mount Wutai?' If not, they are cast aside and disregarded. Now, the sentient beings of this country, through fortunate past causes, have been born in the Central Kingdom, yet they do not know how to cultivate reverence toward the Buddhas and ancestral masters; hence this urges them to do so. Regarding 'the cohort of the three hundred million,' the eleventh fascicle of the Da zhidu lun states: 'The appearance of a Buddha in the world is difficult to encounter, like the udumbara flower, appearing only once in an age. Such sinful persons revolve in the three evil destinies, or among humans and devas, but when a Buddha appears in the world, these devas and humans do not see him. It is just as it is said: in the city of Śrāvastī there were nine hundred million households: three hundred million households saw the Buddha with their eyes; three hundred million households heard with their ears that there was a Buddha but did not see him with their eyes; and three hundred million households neither saw nor heard him.' The Buddha resided in the kingdom of Śrāvastī for twenty-five years, yet these sentient beings neither saw nor heard him, let alone those who were distant. Therefore, now in the Central Kingdom, if there are people who have visited Mount Wutai, they both hear and see. Those who have heard of Qingliang but have not been able to reach it are equivalent to those who hear the name but do not see. Even close to Wutai, there are also those who neither hear nor see, let alone those who are distant! Therefore, it urges the cultivation of reverence. If one sees Mañjuśrī, the vastness of the merit is as briefly explained before, and detailed in the text of the sūtra. > — English (machine translation) (machine translation) - [Previous: 77.1](https://indike.org/pramana/in.bauddha.taisho.1736.77.1) - [Next: 77.3](https://indike.org/pramana/in.bauddha.taisho.1736.77.3) - [Up: 77](https://indike.org/pramana/in.bauddha.taisho.1736.77) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.77.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.77.2](https://indike.org/pramana/in.bauddha.taisho.1736.77.2) · Pramāṇa