[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) › [新華嚴經論](https://indike.org/pramana/in.bauddha.taisho.1739) › 18.2 # 新華嚴經論 18.2 新華嚴經論 18.2 - **Language:** Classical Chinese ### [18.2](https://indike.org/pramana/in.bauddha.taisho.1739.18.2) 第二隨文解釋者，如前挍量初發心功德四十段文中，最初一段帝釋請，如文可知。第二文中，舉初發心有十種廣大難知法，如文可知。第三段中，正舉供養廣大。第四段中，正明將人所供不可挍量如歌羅分者，是將多比少不如喻。如析人身上毛作百分，將前人所作功德，不如初發心菩薩百分毛中一分毛許功德。又云優波尼沙陀分者，謂少許相近類之。無限善根不可將有限比對。餘如文自明。第五段中云教修十善道者，身三口四意三，是欲界生天善，上者云四禪，色界業也。初禪滅憂、二禪滅苦、三禪滅喜、四禪唯寂靜。云教住四無量心，此是有為中慈悲喜捨。云教住四無色定，此是無色界定。已上是三界中善業。云教住須陀洹果，謂初斷見惑，捨異生性，初獲聖性，入聖行流故，故名入流。云教住斯陀含果，此云一來，謂此聖者雖斷欲界六品惑，然為有餘三品未斷，令此聖者一度來欲界生，故名一來果。云教住阿那含果，此云不還，謂斷欲界九品惑盡，從此生色界，更不來欲界受生，故名不還。此十使中，見道疑未能明了，不入羅漢果。如十使煩惱：一身見、二邊見、三見取、四戒取、五邪見，已前五為利使；已後五為鈍使，見諦斷，六貪、七瞋、八癡、九慢、十疑。此五鈍使能迷隨行之事。此之十使，前五利使，須陀洹見諦之後伏之不起，後五鈍使薄。斯陀含斷欲界六種惑，非無色界貪，於瞋癡慢三種微而且薄，現行不生，非種無故。為上二界報且無瞋，為修定伏而現行不起。須、斯二果有厭患，而不令增長，常求出世之心，以此不成三界沈淪種子。阿那含厭令永息，唯有見道疑，以見道不分明，不能頓超三界業果。阿羅漢為見道無疑，三界業果一時盡故。望前三果，設斷九種煩惱，唯有疑在，不得名為斷煩惱。為見諦無明未明，總名厭伏，不得名斷。又羅漢、辟支佛但欣出世，淨土菩薩及空觀菩薩為但欣出世行六波羅蜜，總是折伏現行無明，不得名為永斷煩惱。為且以空觀折伏無明，不了無明從本已來是不動智佛。為不了根本，以空折伏使令不起，乃至十地但得意生身等，不名以如來一切種智生身。以作十真如等觀，斷十種麁重，不了無明本是如來根本智故、大用恒寂故。一乘佛果教中，依佛果發心，初發心時達根本無明是根本無分別智，成差別智大用法門。初心之上圓滿一切諸佛共所乘門，名乘一切智乘。若智悲願行毫釐不似佛，信心亦不成，何況住佛所住、生在如來一切種智家。生為佛真子具諸佛事，以智不異、願行平等大悲不異、無限境界不異、過去未來劫差別與一念不異。應如是，定慧照之可見。此是名依佛菩薩正善知識、依根本智發心。如下文纔發心菩薩能於十方示身成佛者，為初發心時，乘如來不思議一切智乘，得佛種智，生如來法界之家。乘佛一分之智慧大慈悲勢分，即能如是示身成佛。如下頌云「菩薩於佛十力中，雖未證得亦無疑。菩薩於一毛孔中，普現十方無量剎。」如是總明初發心菩薩之德，為得如來一分智慧，勢分如是。如輪王大子，權統王政亦得自在，一分與父王相似。如動地興供，明法威力，亦明大眾法悅心悅。地動明心境體無二故，境由心現故。如十方各過萬佛剎微塵數佛，同名法慧來現其前者，為明與十方諸佛智慧合故。萬佛剎塵者，明昇進修行啟迷悟法之量。十信十，十住百，十行千，總是明昇進見諦解迷悟法之名。如下萬佛剎微塵數菩薩發心，受過千不可說劫成佛之記，皆同號之為清淨心者，亦明達如是千不可說劫量法門總清淨故，故佛號清淨心。非是實有如情所見長遠之劫也。總明當位隨迷悟法之名，不是存其劫量之說，如妄情所見也。自此已下直至品末，如文自具如文稱歎。如是已下二百四十二行頌、一百六十八行，總歎佛果及信等六位法門。已下七十四行所歎，此品之內挍量發心功德廣大難比，如文具明，隨文稱歎。四行一頌，准例知之。如是挍量初發心功德，設使以等虛空無限境界，以一切樂具總供養無限眾生，皆令得人天勝樂，又教令得四沙門果及辟支佛及三乘出世菩提，如是虛空境界及所度眾生雖等，然未令所化眾生得成佛，亦不可比。於此教中，初發心乘如來大智，等佛所行普化眾生皆成佛故，發菩提心。以是義故，所舉境界廣狹不等，所化眾生成佛不成佛不等故，不可為比故。是故此品下文云「初發心菩薩不於三世少有所得，所謂若諸佛、若諸佛法，若菩薩、若菩薩法，若獨覺、若獨覺法，若聲聞、若聲聞法。」乃至廣說如經，但為唯求一切智，於諸法界心無所著發菩提心。略說菩提，其法有四：一聲聞菩提、二緣覺菩提、三權教菩提、四一乘菩薩佛果菩提。前三並是出世菩提，佛果菩提是法身大智大悲真俗萬行法界圓滿菩提，無出入故。三乘菩提雖觀四諦十二緣，而亦未知四諦十二緣之實體。非獨二乘未知，三種意生身菩薩位登十地猶未能悉知，唯一乘菩薩以智方知，至十地品具明。但且略而總言，三乘中觀苦集滅道及十二緣生，及行六波羅蜜菩薩，厭苦欣真但求出世，大悲菩薩方云留惑潤生。一乘菩薩以智觀四諦十二緣生，無明即智、苦諦即聖諦，於生死涅槃無解縛性，是故此經名苦聖諦、集聖諦。如是十聖諦、十二因緣，總是法界自性無縛無解自在之緣，不名無明、不名苦諦。如是總觀萬法如是，名為一乘法界緣起智悲自在任性緣生。一切眼耳鼻舌身莫不皆是法界緣起自在法門，一切諸佛知見神通力以此而有，但以禪定觀照諸波羅蜜而顯發之。是故學者應如是修、如是悟入。已下頌文四行一頌，如文自具，不煩更解。有智之士隨文稱歎，令眾發心。 > Second, concerning the section-by-section explanation according to the text: As in the previous forty passages of text that weigh and measure the merit of first generating the thought \[of awakening\], in the very first passage Śakra requests \[instruction\], as can be known from the text. In the second passage, it adduces the ten kinds of vast and difficult-to-know dharmas in first generating the thought, as can be known from the text. In the third passage, it directly adduces the vastness of making offerings. In the fourth passage, it directly explains that comparing what others offer is beyond measure, such as a kalā fraction; this is an analogy of comparing much with little, where \[the former\] cannot equal \[the latter\]. It is like splitting a hair on a person's body into a hundred parts: the merit accomplished by the previous person does not equal even the merit of a fraction of one hundredth part of a single hair of a bodhisattva who has first generated the thought. Furthermore, when it says 'an upaniṣad fraction', it means approximating and categorizing by a slight resemblance. Boundless roots of goodness cannot be compared and contrasted with what is bounded. The rest is self-evident from the text. In the fifth passage, where it says 'teaching the cultivation of the ten courses of wholesome action', these are three of the body, four of speech, and three of mind; these are the goodness leading to rebirth in the heavens of the desire realm, while higher than this are the four dhyānas, which are karmic actions of the form realm. The first dhyāna eliminates grief; the second dhyāna eliminates suffering; the third dhyāna eliminates joy; the fourth dhyāna is purely peaceful and serene. When it says 'teaching abiding in the four immeasurable minds', these are benevolence, compassion, joy, and equanimity within the conditioned realm. When it says 'teaching abiding in the four formless absorptions', these are the absorptions of the formless realm. The above are wholesome karmic actions within the three realms. When it says 'teaching abiding in the fruit of the srotāpanna', this refers to initially severing the afflictions of view, relinquishing the nature of ordinary beings, and first obtaining the noble nature, thereby entering the stream of noble practice; hence it is named 'stream-enterer'. When it says 'teaching abiding in the fruit of the sakṛdāgāmin', this translates as 'once-returner'; that is to say, although this noble one has severed six grades of delusion of the desire realm, because there remain three grades unsevered, this noble one is caused to be born once more in the desire realm; hence it is named the fruit of the once-returner. When it says 'teaching abiding in the fruit of the anāgāmin', this translates as 'non-returner'; that is to say, having severed all nine grades of delusion of the desire realm, from this point one is born into the form realm and no longer returns to take rebirth in the desire realm; hence it is named 'non-returner'. Among these ten fetters, because doubt on the path of seeing is not yet clearly understood, one does not enter the fruit of an arhat. As for the afflictions of the ten fetters: first, identity view; second, extreme view; third, adherence to views; fourth, adherence to precepts and vows; fifth, wrong view—the preceding five are sharp fetters. The following five are dull fetters, severed upon seeing the truths: sixth, greed; seventh, anger; eighth, ignorance; ninth, conceit; tenth, doubt. These five dull fetters can bewilder the matters of continuous practice. Among these ten fetters, the preceding five sharp fetters are subdued and do not arise after the srotāpanna sees the truths, while the subsequent five dull fetters become attenuated. The sakṛdāgāmin severs six kinds of delusion of the desire realm, not the greed of the formless realm, and anger, ignorance, and conceit become subtle and attenuated; their active manifestations do not arise, though their seeds are not absent. In the recompense of the upper two realms there is for the moment no anger, and through cultivating absorption it is subdued so that its active manifestation does not arise. The two fruits of the srotāpanna and the sakṛdāgāmin possess weariness and revulsion, not allowing \[afflictions\] to grow, constantly seeking the mind that transcends the world, and by this means they do not become seeds for sinking down in the three realms. The anāgāmin causes them to cease permanently through weariness and revulsion; there is only doubt on the path of seeing remaining, and because the path of seeing is not distinct and clear, one cannot abruptly transcend the karmic fruitions of the three realms. The arhat has no doubt regarding the path of seeing, and thus the karmic fruitions of the three realms are exhausted simultaneously. Viewed from the standpoint of the preceding three fruits, even if one severs nine kinds of affliction, so long as doubt alone remains, this cannot be named the severing of afflictions. Because the avidyā regarding the seeing of the truths is not yet illuminated, it is collectively named subduing through revulsion, and cannot be named severing. Furthermore, arhats and pratyekabuddhas merely delight in transcending the world; pure land bodhisattvas and emptiness-contemplation bodhisattvas merely delight in transcending the world and practicing the six pāramitās, which is entirely the suppressing of actively manifested avidyā, and cannot be named the permanent severing of afflictions. Because they merely suppress avidyā through the contemplation of emptiness, they do not comprehend that avidyā has from the very beginning been the Buddha of Immovable Wisdom. Because they do not comprehend the fundamental, they suppress it with emptiness to prevent it from arising; up to the ten grounds, they only attain mind-made bodies and so forth, and this is not named generating a body through the Tathāgata's sarvākārajñatā. This is because they engage in contemplations such as the ten tathatās and sever the ten kinds of coarseness, yet do not comprehend that avidyā is originally the Tathāgata's fundamental wisdom and that its great function is constantly quiescent. In the One Vehicle teaching of the Buddha-fruit, one generates the mind by relying on the Buddha-fruit: at the initial generation of the thought, one penetrates that fundamental avidyā is the fundamental non-discriminating wisdom, perfecting the Dharma gate of the great function of discriminating wisdom. Above the initial mind, one completely fulfills the gate of the vehicle traversed in common by all Buddhas; this is named riding the vehicle of omniscience. If one's wisdom, compassion, vows, and practices do not resemble the Buddha by even the slightest fraction, the mind of faith is also not accomplished—how much less could one abide where the Buddha abides or be born in the house of the Tathāgata's sarvākārajñatā? Being born as a true child of the Buddha, one is endowed with all Buddha-activities, because wisdom is not different, vows and practices are equal and great compassion is not different, boundless realms are not different, and the distinction between past and future kalpas is not different from a single thought. It should be thus: one can see this by illuminating it with concentration and wisdom. This is named generating the mind by relying on the Buddha and bodhisattvas as proper kalyāṇamitras and relying on fundamental wisdom. As the text below states, a bodhisattva who has just generated the mind is able to manifest bodies and achieve Buddhahood throughout the ten directions, because at the initial generation of the thought, one mounts the Tathāgata's inconceivable vehicle of omniscience, obtains the Buddha's seed wisdom, and is born into the house of the Tathāgata's dharmadhātu. Mounting the momentum of a portion of the Buddha's wisdom and great compassion, one is immediately able to manifest bodies and achieve Buddhahood in this manner. As the verse below states: 'Among the ten powers of the Buddha, / Though the bodhisattva has not yet realized them, there is also no doubt. / Within a single pore, the bodhisattva / Universally manifests immeasurable lands of the ten directions.' In this way, it collectively explains the virtues of a bodhisattva who has first generated the thought: because of obtaining a portion of the Tathāgata's wisdom, their momentum is like this. It is like the eldest son of a wheel-turning king, who provisionally governs the affairs of the kingdom and also attains mastery, resembling the father king in a fraction. In the manner of the earth shaking and offerings arising, it clarifies the authority and power of the Dharma, and also clarifies the joy in the Dharma and joy of heart of the great assembly. The earth shaking clarifies that the essence of mind and object are non-dual, because objects manifest from the mind. As for Buddhas numbering like the dust motes of ten thousand Buddha lands passing through each of the ten directions, all named Dharmamati, coming and appearing before them, this is to clarify harmony with the wisdom of the Buddhas of the ten directions. 'Dust motes of ten thousand Buddha lands' clarifies the measure of advancing in cultivation to open up the dharmas of delusion and awakening: ten for the ten faiths, a hundred for the ten abodes, and a thousand for the ten practices; all are names that clarify advancing to see the truths and comprehending the dharmas of delusion and awakening. As below, where bodhisattvas numbering like the dust motes of ten thousand Buddha lands generate the thought and receive the prediction of achieving Buddhahood after passing through a thousand ineffable kalpas, all sharing the same designation 'Pure Mind', this also clarifies that through penetrating such Dharma gates measured by a thousand ineffable kalpas, all is entirely pure; hence the Buddha is designated 'Pure Mind'. It is not that there actually exist long and distant kalpas as seen by \[deluded\] sentiment. It collectively clarifies the names of the dharmas according with delusion and awakening at the corresponding stage; it does not preserve the doctrine of a measure of kalpas as seen by false sentiment. From here down to the end of the chapter, it is complete in the text itself, and praised according to the text. Of the two hundred and forty-two lines of verse below, one hundred and sixty-eight lines collectively praise the Buddha-fruit and the Dharma gates of the six stages such as faith. The remaining seventy-four lines below praise the vastness and incomparability of the merit of generating the mind weighed and measured within this chapter, as clearly set forth in the text and praised according to the text. Four lines make one verse; know it by following this rule. Weighing and measuring the merit of first generating the thought in this way: even if one were to use a boundless realm equal to empty space to offer all pleasurable requisites to boundless sentient beings, causing them all to obtain the superior joy of humans and devas, and also teaching them to obtain the four fruits of śramaṇas, pratyekabuddhas, and the world-transcending bodhi of the three vehicles—although such a realm of empty space and the beings delivered are equal, because one has not yet caused the transformed beings to achieve Buddhahood, they cannot be compared. In this teaching, one who first generates the thought mounts the Tathāgata's great wisdom, equalling what the Buddha practices, to universally transform sentient beings so that all achieve Buddhahood, and therefore generates the bodhicitta. For this reason, the realms adduced are unequal in breadth, and whether the transformed beings achieve Buddhahood or not is unequal; therefore they cannot be compared. Hence, the text below in this chapter states: 'The bodhisattva who has first generated the thought does not attain the slightest thing in the three periods of time, namely, whether it be Buddhas or the dharmas of Buddhas, whether it be bodhisattvas or the dharmas of bodhisattvas, whether it be pratyekabuddhas or the dharmas of pratyekabuddhas, whether it be śrāvakas or the dharmas of śrāvakas,' up to the extensive explanation in the sūtra; it is merely that solely seeking omniscience, with a mind unattached to any of the dharmadhātus, one generates the bodhicitta. Briefly explaining bodhi, its dharmas are four: first, śrāvaka bodhi; second, pratyekabuddha bodhi; third, provisional teaching bodhi; fourth, One Vehicle bodhisattva Buddha-fruit bodhi. The preceding three are all world-transcending bodhi, while Buddha-fruit bodhi is the dharmakāya's great wisdom, great compassion, true and conventional myriad practices, and dharmadhātu-perfected bodhi, because it has neither exiting nor entering. Although the bodhi of the three vehicles contemplates the four truths and the twelve links of dependent origination, they still do not know the actual substance of the four truths and twelve links. Not only is it unknown to the two vehicles, but bodhisattvas of the three kinds of mind-made body whose stage ascends to the ten grounds are still unable to know it completely; only the One Vehicle bodhisattva knows it by means of wisdom, which is fully explained when reaching the Chapter on the Ten Grounds. Stating it briefly and generally for now: in the three vehicles, those who contemplate suffering, accumulation, cessation, the path, and the twelve links of dependent origination, as well as the bodhisattvas who practice the six pāramitās, are weary of suffering and delight in the real, merely seeking transcendence of the world; only the bodhisattvas of great compassion speak of retaining afflictions to moisten rebirth. The One Vehicle bodhisattva contemplates the four truths and the twelve links of dependent origination with wisdom: avidyā is itself wisdom, the truth of suffering is itself the noble truth, and within saṃsāra and nirvāṇa there is no nature of binding or untying. Therefore, this sūtra names them the noble truth of suffering and the noble truth of accumulation. The ten noble truths and twelve links of dependent origination like this are entirely the conditions of the self-nature of the dharmadhātu that are unconstrained, unbound, and unreleased; they are not named avidyā, and they are not named the truth of suffering. Thus contemplating the myriad dharmas as being like this is named the dependent origination of the dharmadhātu of the One Vehicle, wherein wisdom and compassion are self-mastering and accord with their nature in dependent arising. There are none among all eyes, ears, noses, tongues, and bodies that are not Dharma gates of the mastery of the dependent origination of the dharmadhātu. The powers of knowledge, vision, and supernatural penetration of all Buddhas exist because of this; one merely reveals them through the contemplation of dhyāna and the pāramitās. Therefore, practitioners should cultivate thus and awaken and enter thus. The verse text below has four lines per verse; it is complete in the text itself, and there is no need for further explanation. Let persons of wisdom praise it following the text, causing the assembly to generate the mind. > — English (machine translation) (machine translation) - [Previous: 18.1](https://indike.org/pramana/in.bauddha.taisho.1739.18.1) - [Next: 18.3](https://indike.org/pramana/in.bauddha.taisho.1739.18.3) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1739.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1739~en-mt.18.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1739.18.2](https://indike.org/pramana/in.bauddha.taisho.1739.18.2) · Pramāṇa