[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) › 83.29 # 大方廣佛華嚴經隨疏演義鈔 83.29 大方廣佛華嚴經隨疏演義鈔 83.29 - **Language:** Classical Chinese ### [83.29](https://indike.org/pramana/in.bauddha.taisho.1736.83.29) 疏「三一言罵佛，六載受饑，緣如《大乘方便經》第二」者，經有三卷，亦編入寶積部中，當第一百六十八，此即當一百七經。先總云「善男子！汝今善聽。以何因緣菩薩苦行六年？善男子！非是菩薩宿業餘報受此苦也。欲令眾生於一切惡業報中生厭患心，歸向菩提。」釋曰：下經文廣，今當略引。「復次善男子！昔迦葉佛時，有婆羅門子名樹提。有親友五人，久近惡友，失菩提心，奉事外道，不能信解佛語佛法。彼師自言：『我是世尊。』樹提欲引五人轉其邪心，至瓦師所作如是言：『我不欲見禿頭道人。何有禿人能得菩提道？菩提之道甚深難得。』後經少時，與彼五人在一屏處，瓦師往彼讚佛功德，令往見佛。樹提思惟：『五人根生。我若讚佛，必彼生疑。』自護本願故、般若波羅蜜報行方便故，作如是言：『我不欲見禿頭道人。何有禿人能得菩提？菩提之道甚深難得。』」云般若波羅報者，菩薩行般若波羅蜜，無有菩提想、無有佛想，不見佛菩提、不於內外中間見菩提、知菩提空故行於方便，作如是語。「後於一時，與五人在河水邊，瓦師承佛神力即至其所，讚佛難遇，固不肯去。瓦師遂捉其髮，牽至彼所。五人隨往，彼之國法，執人髮者罪應至死。時人見之，皆言：『佛有何德，乃令瓦師忘死引之？』既至佛所，五人禮敬發心，呵責樹提。又聞佛德辯才，發菩提心。為說菩薩藏不退轉陀羅尼金剛句無生法忍，五人得無生忍。」釋曰：是如菩薩為化五人般若觀空而發於言，即大乘方便，豈有報耶？ > The commentary's 'Third, reviling the Buddha with a single word and suffering six years of hunger, the condition is as in the second fascicle of the Upāyakauśalya-sūtra': That sūtra has three fascicles and is also included in the Ratnakūṭa collection, corresponding to the one hundred and sixty-eighth \[fascicle\], this being the one hundred and seventh text. It first states in general: 'Good son! Listen closely now. By what cause and condition did the Bodhisattva practice austerities for six years? Good son! It was not that the Bodhisattva suffered this pain as a residual retribution of past karma. It was to cause sentient beings to generate revulsion toward all retributions of unwholesome karma and turn toward bodhi.' Explanation: The subsequent text of the sūtra is extensive; I will now quote it briefly. 'Furthermore, good son! Long ago, in the time of Kāśyapa Buddha, there was a son of a brahmin named Jyueti. He had five close friends who had long consorted with bad friends, lost the bodhicitta, served non-Buddhists, and were unable to have faith in and understand the Buddha's words and the Buddha-Dharma. Their master declared: "I am the World-Honoured One." Jyueti, wishing to guide the five men and turn their erroneous minds, went to a potter's place and spoke thus: "I do not wish to see a shaven-headed renunciant. How could a shaven-headed man attain the path of bodhi? The path of bodhi is extremely profound and difficult to attain." Later, after a short time, he was with those five men in a secluded place. The potter went there and praised the Buddha's virtues, urging them to go and see the Buddha. Jyueti thought: "The faculties of the five men are beginning to develop. If I praise the Buddha, it will surely cause them to doubt." To protect his original vow and through the reward-practice of skillful means of the prajñāpāramitā, he spoke thus: "I do not wish to see a shaven-headed renunciant. How could a shaven-headed man attain bodhi? The path of bodhi is extremely profound and difficult to attain."' Saying 'the reward of prajñāpāramitā' means that when the Bodhisattva practices the prajñāpāramitā, he has no conception of bodhi and no conception of a Buddha, does not see the Buddha or bodhi, does not see bodhi internally, externally, or in between, and because he knows bodhi is empty, he practices skillful means and utters such words. 'Later, at one time, he was by the riverbank with the five men. The potter, relying on the Buddha's spiritual power, arrived at their location and praised the rarity of meeting the Buddha, yet \[Jyueti\] stubbornly refused to go. The potter then seized his hair and pulled him to that place. The five men followed along. According to the law of that land, seizing someone's hair was a crime punishable by death. When the people saw this, they all said: "What virtue does the Buddha have that makes a potter forget death to lead him there?" Once they reached the Buddha's presence, the five men bowed in reverence, generated the mind \[for bodhi\], and rebuked Jyueti. Furthermore, hearing the Buddha's virtues and eloquence, they generated the bodhicitta. \[The Buddha\] expounded for them the bodhisattva repository, the non-retrogressing dhāraṇī, the adamantine phrase, and the anutpattikadharmakṣānti; the five men attained the anutpattikadharmakṣānti.' Explanation: This shows how the Bodhisattva, in order to transform the five men, contemplated emptiness through prajñā and uttered those words; this is the skillful means of the Great Vehicle—how could there be any karmic retribution? > — English (machine translation) (machine translation) - [Previous: 83.28](https://indike.org/pramana/in.bauddha.taisho.1736.83.28) - [Next: 83.30](https://indike.org/pramana/in.bauddha.taisho.1736.83.30) - [Up: 83](https://indike.org/pramana/in.bauddha.taisho.1736.83) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.83.29) — English, machine translation ## Linked texts (1) - [大寶積經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.ratnakuta.maharatnakuta*zh-bodhiruci-tang.107.35) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.83.29](https://indike.org/pramana/in.bauddha.taisho.1736.83.29) · Pramāṇa