[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) › 88.8 # 大方廣佛華嚴經隨疏演義鈔 88.8 大方廣佛華嚴經隨疏演義鈔 88.8 - **Language:** Classical Chinese ### [88.8](https://indike.org/pramana/in.bauddha.taisho.1736.88.8) 「第七開敷一切樹華主夜神寄遠行地」者，謂至無相住功用後邊，出過世間二乘道故。疏「五濁為因感三災果」者，三災果有二者：一小三災，謂飢饉疾疫刀兵，謂七年七月七日止，謂各是一七；二大三災，謂水火風壞於器界。今此是前，經文具云。初明飢饉，以天不降澤故。二多諸疫病，即疾疫也。三馳走四方靡所依怙，義兼刀兵。然三災復有二義：一約劫欲盡時人壽十歲等、二者少分往往多起，今此明約少分災耳。疏「先深起大悲」者，鈔消經文，此悲心與第二地中集果多同。初一總明，謂三求眾生皆墮無底生死深坑難免出故；餘九為別。又分為二：初一解邪理外推求總名為邪，橫計世間常樂我淨，起貪等惑，故令住善業。餘八行邪，於中別顯三求眾生，即分為三：初五悲欲求眾生、次二悲有求眾生、後一悲邪梵行求眾生。初中又二：前三悲，現行得五欲，受用生過；後二悲，未得五欲，追求生過。前中即為三別：一悲不共財眾生，欲資身命，為生老等苦之所逼迫而不得安，令不著財則心安矣。二悲受無厭眾生，內心難滿，恐得惡名、怖失財利，故令得佛因。三悲貯積財眾生，不能了達財多禍多，名無智眼，決其疑見即為方便。第二癡闇所迷下二門，悲未得五欲追求生過。上三悲其起惑，此二悲其造業。前門悲求後報造有漏善，如夜暗行迷失道路，當示慧炬；後門悲求現報造諸惡行，誑己所有、嫉他勝己，諂誑求財諸惑濁亂。若絕諸惡，則法身清淨。第二長時漂溺下二門，悲有求眾生。前門即道差別，謂五道循環，藏識漂溺惑苦大海，故令昇彼岸。後門即界差別，謂眼等諸根六塵等牽，不得自在無有出期，以佛威神引之令出。第三以第十門悲邪梵行求眾生，行不正道迷無我理，隨逐邪見乃至九十五種別，故引入智門。上十悲中皆有所對能治，略以顯示；餘如二地。 > "The seventh night-goddess, Sarvavṛkṣapraphullanasukhasaṃvāsā (Opening the Flowers of All Trees), corresponds to the Ground Far-Reaching (Dūraṅgamā)": because arriving at the culmination of signlessness and abiding in effort, she surpasses the paths of the mundane and the two vehicles. As for the Commentary's "taking the five turbidities as causes that bring about the fruits of the three disasters": the fruits of the three disasters are of two kinds: first, the lesser three disasters, namely famine, pestilence, and warfare, lasting for seven years, seven months, and seven days respectively—that is, each is a period of seven; second, the greater three disasters, namely water, fire, and wind destroying the physical world. Here it refers to the former, which the sūtra text explains in detail. First it explains famine, because the heavens do not send down rain. Second, many epidemics, which is pestilence. Third, fleeing in all four directions with nowhere to rely, the meaning encompassing warfare. However, the three disasters have two further senses: first, in terms of when the kalpa is about to end and the human lifespan is ten years, etc.; second, minor disasters frequently arising, and here it refers to the minor disasters. As for the Commentary's "first deeply giving rise to great compassion": the Subcommentary analyzes the sūtra text; this compassionate mind is mostly identical with the gathering of fruits in the second ground. The first one is a general explanation, meaning that sentient beings of the three seekings all fall into the bottomless deep pit of birth and death, difficult to escape; the remaining nine are specific. They are further divided into two: the first one understands error—seeking outside of principle is generally called error; falsely conceptualizing the mundane world as permanent, joyful, self, and pure, giving rise to afflictions such as greed, hence causing them to abide in good karma. The remaining eight are practicing error, within which the sentient beings of the three seekings are specifically revealed, divided into three: the first five pity sentient beings seeking sensual desires; the next two pity sentient beings seeking existence; the last one pities sentient beings seeking mistaken brahma-conduct. In the first there are also two: the first three pity those who in their present action have obtained the five desires, enjoying them and giving rise to faults; the latter two pity those who have not yet obtained the five desires, pursuing them and giving rise to faults. In the former there are three distinctions: First, pitying sentient beings who do not share wealth; seeking to sustain the physical body and life, they are oppressed and unsettled by sufferings such as birth and old age; causing them not to be attached to wealth, their minds will then be at peace. Second, pitying sentient beings who receive without satiation; their inner minds are hard to satisfy, fearing bad reputation and dreading the loss of wealth and benefits; hence causing them to attain the causes of Buddhahood. Third, pitying sentient beings who amass wealth; unable to comprehend that much wealth brings much calamity, they are said to lack the eye of wisdom; resolving their doubtful views is then the upāya. Under the second, "deluded by foolish darkness", the two gates pity those who have not yet obtained the five desires, pursuing them and giving rise to faults. The three above pity their giving rise to afflictions; these two pity their creating karma. The former gate pities seeking future retribution and creating tainted good; like walking in nocturnal darkness and losing the way, one should show the torch of wisdom. The latter gate pities seeking present retribution and creating evil deeds; deceiving about what one owns, envying others who surpass oneself, flattery and deception in seeking wealth, being muddied and disordered by various afflictions. If all evils are severed, the dharmakāya is pure. Under the second, "drifting and sinking for a long time", the two gates pity sentient beings seeking existence. The former gate is the distinction of destinies: cycling through the five destinies, the storehouse consciousness drifts and drowns in the great ocean of afflictions and suffering; hence causing them to ascend to the other shore. The latter gate is the distinction of realms: the eye and other faculties are dragged by the six sense objects, lacking self-mastery and having no time of emergence; by the Buddha's mighty spiritual power, leading them out. Third, using the tenth gate to pity sentient beings seeking mistaken brahma-conduct; walking incorrect paths, deluded regarding the principle of non-self, following heterodox views up to ninety-five varieties; hence leading them into the gate of wisdom. In the ten compassions above, there are corresponding antidotes, which are briefly indicated; the rest is as in the second ground. > — English (machine translation) (machine translation) - [Previous: 88.7](https://indike.org/pramana/in.bauddha.taisho.1736.88.7) - [Next: 88.9](https://indike.org/pramana/in.bauddha.taisho.1736.88.9) - [Up: 88](https://indike.org/pramana/in.bauddha.taisho.1736.88) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.88.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.88.8](https://indike.org/pramana/in.bauddha.taisho.1736.88.8) · Pramāṇa