[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) › [大方廣佛華嚴經願行觀門骨目](https://indike.org/pramana/in.bauddha.taisho.1742) › 1.26 # 大方廣佛華嚴經願行觀門骨目 1.26 大方廣佛華嚴經願行觀門骨目 1.26 - **Language:** Classical Chinese ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1742.1.26) 爾時文殊問覺首菩薩言：「佛子！心性是一，云何種種差別？所謂善趣惡趣、諸根滿缺、受生同異、端醜苦樂。心不知業、業不知心，受不知報、報不知受，心不知受、受不知心，因不知緣、緣不知因，智不知境、境不知智。」覺首答曰：「諸法無作用，亦無有體性，是故彼一切，各各不相知。譬如河中水，湍流競奔逝，各各不相知，諸法亦如是。眼耳鼻舌身，心意諸情根，以此常流轉，而無能動者。法性本無生，示現而有生，是中無能現，亦無所現物。若實若不實，若妄若非妄，世間出世間，但有假言說。」文殊問財首菩薩：「佛子！一切眾生非眾生，云何如來隨其時、命、身、行解、言論、心樂方便思惟觀察，（各有隨其）於如是眾生中，為現其身教化調伏？」財首以偈答曰：「分別觀內身，此中誰是我？若能如是解，彼達我有無。」文殊問寶首菩薩：「一切眾生等有四大，無我無我所，云何而有受苦受樂、端醜內外、現報後報？然法界中無美無惡。」寶首以偈曰：「譬如淨明鏡，隨其所對質，現像各不同，業性亦如是。亦如胎藏中，諸根悉成就，體相無來處，業性亦如是。亦如地獄中，種種諸苦事，彼悉無所從，業性亦如是。」文殊問德首菩薩言：「如來所悟唯是一法，云何乃說無量諸法、現無量剎、化無量眾、演音示身知心、現通震界等（皆云無量）？」德首偈答：「譬如火性一，能燒一切物，火焰無分別，諸佛法如是。海波、風吹、雨地亦如是。又如地界一，能生種種芽，非地有殊異，諸佛法如是。」文殊問目首菩薩言：「如來福田等一無異，云何而見眾生布施果報不同？所謂種種色形、家根、財主、眷屬、官位、功德、智慧（皆云種種），如來於彼其心平等無異思惟。」目首偈答：「譬如大地一，隨種各生芽，於彼無冤親，佛福田亦然。亦如水一味，因器有差別，亦如淨明鏡，隨色而現像。如阿伽陀藥，能療一切病（下二句大同）。」文殊問勤首菩薩言：「佛教是一，眾生得見，云何不即斷一切煩惱？然其五陰三界三毒無有差別，是則佛教於諸眾生或有利益或無利益。」答曰：「由進怠不同，而令種種。」文殊問法首菩薩：「如佛所說，若有眾生受持正法，悉能斷除一切煩惱。何故復有受持正法而不斷者，隨諸煩惱？」法首答曰：「如人水所漂，懼溺而渴死。於法不修行，多聞亦如是。如人設美饍，自餓而不食。如人善方藥，自疾不能救。如人數他寶，自無半錢分。如人生王宮，而受餒與寒。如聾奏音樂，悅彼不自聞。如盲繢眾像，示彼不自見（下二句竝同）。」文殊問智首菩薩：「於佛法中以智為首，如來何故或讚施戒乃至智慧及以四無量心，然終無有唯以一法能成菩提？」智首偈答：「佛知眾生心，性分各不同，隨其所應度，如治而說法。慳者為讚施等諸法。」文殊問普賢菩薩：「諸佛唯以一道而得出離，云何今見佛土不同？」賢首偈答：「文殊法常爾，法王唯一法，一切無礙人，一道出生死。一切諸佛身，唯是一法身，一心一智慧，力無畏亦然。一切諸佛剎，莊嚴悉圓滿，隨眾生行異，如是見不同。佛剎無分別，無憎亦無愛，但隨眾生心，如是見有殊。」十首次問文殊言：「我等說已，仁者當說如來所有境界。何等是佛境界、因度、入智、法說、知證、現廣（皆如初句）？」文殊亦以十偈答：「如來深境界，其量等虛空。一切眾生入，而實無所入。如來深境界，所有勝妙因，億劫常宣說，亦復不能盡（餘九皆以究竟無差別答）。」由是答故，娑婆十方盡虛空界，以佛神力故，悉皆明見十種差別，所謂法差別、業、世間、身根、受生、持戒果、犯戒果、國土果（下九句同初）。 > At that time Mañjuśrī asked Bodhisattva Bodhiśīrṣa: "Son of the Buddha! The nature of the mind is one; why then are there various differences? Namely, good destinies and bad destinies, completeness or deficiency of faculties, identity or difference in birth, beauty or ugliness, suffering or joy. The mind does not know karma, karma does not know the mind; feeling does not know retribution, retribution does not know feeling; the mind does not know feeling, feeling does not know the mind; cause does not know condition, condition does not know cause; wisdom does not know the object, the object does not know wisdom." Bodhiśīrṣa replied: / "All phenomena have no operation, / nor do they possess intrinsic nature. / Therefore all of them / do not know one another. / Just as water in a river, / turbulent currents compete in rushing past, / each not knowing the other, / all phenomena are also like this. / Eye, ear, nose, tongue, body, / the mind, intellect, and all sense faculties— / through these there is constant transmigration, / yet there is no one that can move them. / The dharmatā is originally unproduced; / it appears as being produced, / yet herein there is nothing that can manifest, / nor is there any object manifested. / Whether real or unreal, / whether false or not false, / worldly or world-transcending, / there are only provisional verbal designations." / Mañjuśrī asked Bodhisattva Dhanaśīrṣa: "Son of the Buddha! All sentient beings are not sentient beings. Why does the Tathāgata, in accordance with their times, life spans, bodies, practices and understandings, discourses, inclinations of mind, and expedients of contemplation (each phrased as 'in accordance with'), manifest his body among such sentient beings to teach and tame them?" Dhanaśīrṣa replied with a gāthā: / "Analytically contemplate the inner body: / herein, who is the self? / If one can understand in this way, / one will penetrate the existence or non-existence of a self." / Mañjuśrī asked Bodhisattva Ratnaśīrṣa: "All sentient beings equally possess the four great elements, and are without self and without what belongs to a self. Why then is there experiencing of suffering and experiencing of joy, beauty and ugliness, internal and external, present retribution and future retribution? Yet in the dharmadhātu there is neither good nor bad." Ratnaśīrṣa said in a gāthā: / "Just as in a clear, bright mirror, / according to the object facing it, / the manifested images are each different, / the nature of karma is also like this. / Also, as in the womb, / all the faculties become fully complete, / their substance and appearance having no place from which they come, / the nature of karma is also like this. / Also, as in the hells, / with their various painful matters, / they all have no source from which they come, / the nature of karma is also like this." / Mañjuśrī asked Bodhisattva Guṇaśīrṣa: "That which the Tathāgata awakens to is only a single Dharma; why then does he teach immeasurable dharmas, manifest immeasurable lands, transform immeasurable multitudes, utter sounds, display bodies, know minds, manifest supernatural powers, and shake the realms, and so forth (all phrased as 'immeasurable')?" Guṇaśīrṣa replied with a gāthā: / "Just as the nature of fire is one, / yet it can burn all things, / the flame being without discrimination, / the Dharmas of all Buddhas are like this. / Ocean waves, blowing wind, and rain on the earth are also like this. / Furthermore, just as the earth element is one, / yet it can produce various sprouts, / without the earth having any differences, / the Dharmas of all Buddhas are like this." / Mañjuśrī asked Bodhisattva Netraśīrṣa: "The Tathāgata's field of merit is uniform and without difference; why then is it seen that the fruits and retributions of sentient beings' giving are not the same? Namely, various colours and forms, families and faculties, property and masters, retinues, official ranks, merits, and wisdom (all phrased as 'various'), yet the Tathāgata is impartial toward them without differing thoughts." Netraśīrṣa replied with a gāthā: / "Just as the great earth is one, / yet sprouts grow according to their seeds, / having neither hostility nor affection toward them, / the Buddha's field of merit is also like this. / It is also like water having a single flavour, / which differs according to the vessel, / and like a clear, bright mirror, / which manifests images according to colour. / Like agada medicine, / which can cure all illnesses (the following two lines are largely the same)." / Mañjuśrī asked Bodhisattva Vīryaśīrṣa: "The Buddha's teaching is one; when sentient beings get to see it, why do they not immediately cut off all afflictions? Since their five aggregates, three realms, and three poisons have no differences, then is the Buddha's teaching either beneficial or not beneficial to sentient beings?" He replied: "It is due to the difference between diligence and indolence that there are various kinds." / Mañjuśrī asked Bodhisattva Dharmaśīrṣa: "As the Buddha has taught, if there are sentient beings who receive and uphold the true Dharma, all can cut off all afflictions. Why then are there those who receive and uphold the true Dharma yet do not cut them off, but follow along with afflictions?" Dharmaśīrṣa replied: / "Like a person swept away by water, / who fears drowning yet dies of thirst; / failing to cultivate the Dharma, / being widely learned is also like this. / Like a person who prepares delicious food, / yet starves himself and does not eat; / like a person skilled in medicine and prescriptions, / yet unable to cure his own disease; / like a person counting others' treasures, / yet having not half a coin himself; / like a person born in a royal palace, / yet suffering hunger and cold; / like a deaf person playing music, / pleasing others but not hearing it himself; / like a blind person painting various images, / showing them to others but not seeing them himself (the following two lines are also the same)." / Mañjuśrī asked Bodhisattva Matiśīrṣa: "In the Buddha's Dharma, wisdom is foremost; why then does the Tathāgata praise giving, morality, and even wisdom and the four immeasurable minds, yet in the end no one can achieve bodhi through only a single dharma?" Matiśīrṣa replied with a gāthā: / "The Buddha knows the minds of sentient beings, / whose natures and dispositions each differ; / according to what is appropriate to save them, / he teaches the Dharma as a remedy. / For the stingy, he praises giving, and so forth for all dharmas." / Mañjuśrī asked Bodhisattva Bhadraśīrṣa: "All buddhas attain emancipation through only a single path; why then do we now see buddha-lands differing?" Bhadraśīrṣa replied with a gāthā: / "Mañjuśrī, the nature of dharmas is ever thus: / the Dharma King has only a single Dharma; / all unhindered persons / escape birth and death by a single path. / The bodies of all buddhas / are only a single dharmakāya, / one mind, one wisdom; / powers and fearlessnesses are also like this. / All buddha-kṣetras / are completely adorned; / according to the differences in sentient beings' practices, / they are thus seen differently. / Buddha-kṣetras have no discrimination, / neither hatred nor love; / merely following sentient beings' minds, / they are thus seen to have distinctions." / The ten Chiefs then in turn asked Mañjuśrī: "We have finished speaking; the benevolent one should explain what the Tathāgata's realm is. What is the Buddha's realm, the cause of salvation, the entering wisdom, the Dharma explanation, the knowledge of realization, the manifestation and extent (all like the first phrase)?" Mañjuśrī also replied with ten gāthās: / "The profound realm of the Tathāgata / has an extent equal to empty space. / All sentient beings enter it, / yet in reality there is nowhere entered. / The profound realm of the Tathāgata / has supreme and wondrous causes / that could be constantly proclaimed for billions of kalpas, / yet still cannot be exhausted (the remaining nine are all answered with ultimate non-differentiation)." Due to these answers, by the Buddha's supernatural power, throughout the Sahā \[world\] and the ten directions to the exhaustion of empty space, all clearly saw ten kinds of differences: namely, differences of dharmas, karma, worlds, bodies and faculties, taking rebirth, the fruit of observing precepts, the fruit of breaking precepts, the fruit of lands (the following nine phrases are the same as the first). > — English (machine translation) (machine translation) - [Previous: 1.25](https://indike.org/pramana/in.bauddha.taisho.1742.1.25) - [Next: 1.27](https://indike.org/pramana/in.bauddha.taisho.1742.1.27) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1742.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1742~en-mt.1.26) — English, machine translation ## Linked texts (3) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.34.35) — Classical Chinese - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.6.24) — Classical Chinese - [大方廣佛華嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*zh-buddhabhadra.5.47) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1742.1.26](https://indike.org/pramana/in.bauddha.taisho.1742.1.26) · Pramāṇa