[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) › 86.18 # 大方廣佛華嚴經隨疏演義鈔 86.18 大方廣佛華嚴經隨疏演義鈔 86.18 - **Language:** Classical Chinese ### [86.18](https://indike.org/pramana/in.bauddha.taisho.1736.86.18) 疏「今初刀山不可執」下，疏文有三：一直消文意，即就前約般若上說，般若能成眾行故。二「此中」下，通標三毒深玄之義。三「然有五義」下，開門別釋。一言「諸部般若其文非一」者，文中廣說三毒四倒悉皆清淨，廣說貪欲瞋癡性皆空寂故。二「如淨名行於非道」者，即第二經〈佛道品〉。「文殊師利問維摩詰言：『菩薩云何通達佛道？』維摩詰言：『菩薩行於非道，是為通達佛道。』又問：『云何行於非道通達佛道？』答曰：『菩薩行五無間而無惱恚，至于地獄無諸罪垢，至于畜生無有無明憍慢等過，至于餓鬼而具足佛法，乃至示行瞋恚而常慈愍。』」皆言示行，即幻用攝生。又云「云何為如來種？文殊答云：『有為為種，無明有愛為種，貪恚癡為種等，結云六十二見一切煩惱皆是佛種。』曰：『何謂也？』答曰：『若見無為入正位者，不能復發阿耨多羅三藐三菩提心。譬如高源陸地不生蓮華』」等，皆菩薩幻用化生。言「先以欲鉤牽」者，亦是此品，淨名答普現色身之要言也。經云「示受於五欲，亦復現行禪，令魔心憒亂，不能得其便。火中生蓮華，是可謂希有，在欲而行禪，希有亦如是。或現作婬女，引諸好色者，先以欲鉤牽，後令入佛道。」既言現作，明是幻用。「三在惑用心」者，以是俗流，帶妻挾子是其常業，未能捨事。事上用心，令了性空，但我妄念，未得自在，非以為是，令惑漸薄便能遠離。上經亦云「菩薩在家與妻子俱，未曾暫捨一切智心」等。「四留惑潤生」，〈出現〉已釋。《淨名》不入生死大海，此前喻云「譬如不入大海，不能得無價寶珠。」疏但合文。「五當相即道」者，是道體故，理無二味故，無有一法非佛法故。言「不思議故」者，總相歎也。不可作欲等思，故引《無行》經文。前曾一用取欲空性，則用初義；今取即道，亦如《智論》第七。喜根菩薩為於勝意菩薩而說偈言：「婬欲即是道，恚癡亦復然。如是三事中，無量諸佛道。若有人分別，婬怒癡及道，是人去佛遠，譬如天與地。道及婬怒癡，是一法平等。若人聞怖畏，去佛道甚遠。婬法不生滅，不能令心惱。若人計吾我，婬將入惡道。見有無異行，是不離無有，若知有無等，超勝成佛道。」都說七十餘偈，皆即道也。喜根於今現在東方，過十億佛土作佛，其國土亦號寶藏，佛號光喻日月王。文殊言：「勝意比丘，我身是也。」爾時不信，受無量苦。佛問：「聞偈得何益？」答：「能畢眾苦，世世利根解深妙法」等。疏「上疑為揀其真偽」下，疏文有五：一直釋經意、二「魔亦能為」下設疑難、三「以此善友」下解釋、四「若爾」下躡跡生疑、五「以顯法故」下釋顯疑意。疏「淨名云受諸觸如智證」者，即第一迦葉章中，謂智證實相，則觸而非觸。觸而非觸，受亦當然。心境兩冥，為親證也。 > Regarding the Commentary's line beginning 'Now first, the mountain of swords cannot be grasped', the commentary text has three parts: First, it directly interprets the text's intended meaning, which is in terms of the earlier explanation based on prajñā, because prajñā can accomplish all practices. Second, from 'Herein' onwards, it generally identifies the profound and mysterious meaning of the three poisons. Third, from 'Yet there are five meanings' onwards, it opens the headings and explains them individually. First, regarding the statement 'The passages in the various sections of the Prajñā\[-sūtras\] are not singular', this is because the text extensively explains that the three poisons and four inversions are all completely pure, and extensively explains that the natures of lust, anger, and delusion are all empty and quiescent. Second, regarding 'Just as in Vimalakīrti it is walking the improper path', this is from the second fascicle, the chapter 'The Path of the Buddha'. 'Mañjuśrī asked Vimalakīrti: "How does a bodhisattva penetrate the Buddha's path?" Vimalakīrti said: "A bodhisattva walks the improper path—this is penetrating the Buddha's path." He further asked: "How does walking the improper path penetrate the Buddha's path?" The reply was: "The bodhisattva walks the five deeds of immediate retribution without vexation or malice; goes to the hells without any stains of transgression; goes to the animal realm without the faults of ignorance, arrogance, and the like; goes to the hungry ghosts yet is fully endowed with the Buddha's teachings; and even manifests the practice of anger while constantly maintaining loving-kindness and compassion."' These all say 'manifesting the practice', which refers to the illusory functioning of gathering sentient beings. It also says: 'What are the seeds of the Tathāgata?' Mañjuśrī answered: 'The conditioned constitutes the seed; ignorance and craving for existence constitute the seed; lust, anger, and delusion constitute the seed, etc.', concluding that the sixty-two views and all afflictions are all the seeds of the Buddha. He asked: 'Why is this so?' The reply was: 'If one sees the unconditioned and enters the correct determination, one cannot again generate the thought of anuttarasamyaksaṃbodhi. For example, lotuses do not grow on high plateaus or dry ground', and so forth—these are all the bodhisattva's illusory functions to transform sentient beings. The phrase 'first hooking them with desire' is also from this chapter, being Vimalakīrti's essential verse in response to Universal Manifestation of the Body of Form. The sūtra says: 'Manifesting acceptance of the five desires, / Yet also manifesting the practice of dhyāna, / Causing the minds of Māras to be bewildered / So that they cannot gain an advantage. / A lotus growing in fire / May indeed be called rare; / Practicing dhyāna while amid desires / Is rare in just the same way. / Or appearing as a courtesan, / Attracting those who lust for beauty: / First hooking them with desire, / Then later leading them to enter the Buddha's path.' Since it says 'appearing as', this clearly shows it is illusory function. 'Third, employing the mind within delusion': because they are ordinary householders, being accompanied by a wife and embracing children is their constant occupation, and they are not yet able to renounce worldly affairs. Employing the mind within worldly affairs, they are led to understand the emptiness of their nature: \[thinking,\] 'These are merely my false thoughts; I have not yet attained self-mastery, and I do not take them to be correct', causing delusion to gradually thin, so that they can leave it behind. The earlier sūtra also states: 'When the bodhisattva dwells at home with wife and children, he never for a moment abandons the mind of omniscience', and so forth. 'Fourth, retaining delusion to moisten rebirth', which has already been explained in the chapter 'Manifestation'. In Vimalakīrti's 'not entering the great ocean of saṃsāra', the preceding metaphor says: 'Just as without entering the great ocean, one cannot obtain the priceless jewel.' The Commentary merely summarizes the text. 'Fifth, the characteristic itself is the Way': this is because it is the substance of the Way, because the principle has no dual flavor, and because there is not a single dharma that is not the Buddha's Dharma. The phrase 'because it is inconceivable' is a general praise. They cannot be conceived of as ordinary desire and the like; hence it cites the text of the \*Aningo-sūtra\*. Previously, when using it once to apprehend the empty nature of desire, it employed the first meaning; here, taking it as being directly the Way, it is also like the seventh fascicle of the \*Upadeśa\*. The Bodhisattva Ānandabhadra spoke verses for Bodhisattva Jayamati, saying: 'Lust is precisely the Way; / Anger and delusion are likewise so. / Within these three matters / Lie the immeasurable paths of all Buddhas. / If someone makes distinctions / Between lust, anger, delusion, and the Way, / That person is far from the Buddha, / Like heaven and earth. / The Way and lust, anger, and delusion / Are equal as a single dharma. / If someone hears this and feels terror, / He is very far from the Buddha's path. / The dharma of lust is unproduced and unceasing; / It cannot cause the mind to be afflicted. / If someone clings to self and ego, / Lust will lead him into the evil destinies. / Seeing existence and non-existence as different practices, / One does not depart from existence and non-existence; / If one knows that existence and non-existence are equal, / He transcends them and accomplishes the Buddha's path.' In all, he spoke more than seventy verses, all showing they are directly the Way. Ānandabhadra is presently in the eastern direction, having become a Buddha past ten billion Buddha-fields; his land is also named Jewel Treasury, and the Buddha's name is King Whose Light Surpasses the Sun and Moon. Mañjuśrī said: 'The bhikṣu Jayamati was my very self.' At that time he did not believe, and suffered immeasurable torment. The Buddha asked: 'What benefit did you obtain upon hearing the verses?' He answered: 'I was able to end all sufferings, and generation after generation with sharp faculties understand the profound and wondrous Dharma', and so forth. Regarding the Commentary's line beginning 'Above, doubting was to discern its genuineness', the commentary text has five parts: First, it directly explains the sūtra's intended meaning. Second, from 'Māra can also do this' onwards, it poses a doubt and objection. Third, from 'Because of this good friend' onwards, it explains. Fourth, from 'If so' onwards, it follows the trace to give rise to a doubt. Fifth, from 'Because of revealing the Dharma' onwards, it explains and reveals the intention behind the doubt. Regarding the Commentary's 'Vimalakīrti says: Experiencing all contacts is like the realization of wisdom', this is from the first section on Kāśyapa, meaning that when wisdom realizes the true mark, contact is non-contact. When contact is non-contact, sensation is likewise so. When mind and object are both quiescent, this is direct realization. > — English (machine translation) (machine translation) - [Previous: 86.17](https://indike.org/pramana/in.bauddha.taisho.1736.86.17) - [Next: 86.19](https://indike.org/pramana/in.bauddha.taisho.1736.86.19) - [Up: 86](https://indike.org/pramana/in.bauddha.taisho.1736.86) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.86.18) — English, machine translation ## Linked texts (1) - [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708.3.237) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.86.18](https://indike.org/pramana/in.bauddha.taisho.1736.86.18) · Pramāṇa