[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) › [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788) › 1.10 # 金光明最勝王經疏 1.10 金光明最勝王經疏 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1788.1.10) 又有五緣，如《思益經》第二云「若人能於如來所說文字言說章句通達隨順」乃至云「能知如來以何說法、以何隨宜說、以何方便說、以何法門說、以何大悲說。梵天！若菩薩能知如來以是五力說，是菩薩能作佛事。」以何說法，即談法體；以何隨宜，即隨機所應；以何方便，即示教利喜，於無名言而方便說諸善巧等；以何法門，謂於一法諸門辨說；以何大悲，謂三十二種大悲。如言諸法無我，而諸眾生不能信解，如來於此而起大悲說令信解，廣如彼說。初四即為大智，第五即為大悲。又初四所起，第五能起。此即眾生為能感，如來為能應。由雖迷愚不信不解，然有善根感佛為說。隨此經中所說之法，即為眾生不能信解，佛起大悲而為演說。如不能解如來壽命，如來悲愍而為說之，準知即是若干大悲。上之三門觀文分別屬，恐煩不舉。 > There are also five conditions, as the second fascicle of the Viśeṣacintā\[-brahma-paripṛcchā\]-sūtra says: 'If a person can penetrate and comply with the characters, words, sentences, and phrases spoken by the Tathāgata...' up to '...can know by what the Tathāgata teaches the Dharma, by what suitability he teaches, by what upāya he teaches, by what Dharma gate he teaches, and by what mahākaruṇā he teaches. O Brahmā! If a bodhisattva can know that the Tathāgata speaks with these five powers, this bodhisattva is capable of performing the Buddha's work.' 'By what he teaches the Dharma' refers to addressing the essence of the Dharma; 'by what suitability' refers to according with what is appropriate to capacities; 'by what upāya' refers to showing, instructing, benefiting, and gladdening, using skillful means to speak where there are no names or words; 'by what Dharma gate' refers to analyzing and explaining a single dharma through various approaches; 'by what mahākaruṇā' refers to the thirty-two kinds of mahākaruṇā. For instance, when it is said that all dharmas are devoid of self, yet sentient beings cannot believe and understand it, the Tathāgata generates mahākaruṇā regarding this and teaches so that they believe and understand it, as detailed extensively therein. The first four constitute great wisdom, and the fifth constitutes mahākaruṇā. Furthermore, the first four are what is arisen, and the fifth is what can give rise \[to them\]. Here, sentient beings are what evoke, and the Tathāgata is what responds. Although through delusion and ignorance they do not believe and understand, they nevertheless have roots of goodness that evoke the Buddha to teach for them. In accordance with the teachings expounded in this sūtra, it is because sentient beings cannot believe and understand that the Buddha generates mahākaruṇā and expounds them. As with being unable to understand the Tathāgata's lifespan, the Tathāgata takes pity and speaks of it; by this standard we know that this constitutes the various kinds of mahākaruṇā. Classifying the remaining sections above by examining the text is omitted here for fear of being too cumbersome. > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1788.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1788.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1788.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.1.10) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.3.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.1.10](https://indike.org/pramana/in.bauddha.taisho.1788.1.10) · Pramāṇa