[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) › [華嚴五十要問答](https://indike.org/pramana/in.bauddha.taisho.1869) › 2.30.2 # 華嚴五十要問答 2.30.2 華嚴五十要問答 2.30.2 - **Language:** Classical Chinese ### [2.30.2](https://indike.org/pramana/in.bauddha.taisho.1869.2.30.2) 三者法說，為諸菩薩說甚深大乘義，為諸聲聞說淺近之義，為一闡提說世間之義。 四者喻說，一如定受不死、二死活不定、三定死醫藥所不能救、五者無慚愧僧、六者恒河第一人名常沒、七者最多阿鼻地獄果。 六者六部經說最多顛倒，有五段：一者一切佛不救，空見有見顛倒眾生，得值無量無邊諸佛，於諸佛所行六波羅蜜，由學佛法不當根、謗佛法僧，不免墮十方一切阿鼻地獄，一切佛不能救。 二者一切法不能救，有二種：一者大乘小乘各各誦得八萬四千法聚，由心一念嫌他學十二頭陀比丘，即滅爾許善根盡，墮阿鼻地獄，如《大集經》說。 二者讀誦十二部經不免謗佛，現身墮十方一切阿鼻地獄，如《涅槃經》說。 故名一切法不救。 三者一切僧不救。 四者一切眾生不救，度得門徒弟子六百四萬億，復度得九十六種異學外道，迴心向涅槃，不免墮十方一切阿鼻地獄。 五者一切斷惡修善不救，大精進、大持戒、大懺悔、大不自是非他、不自高輕他，非佛弟子，是無慚無愧僧攝。 七者十一部經說邪盡顛倒。 十一部經者，一者《迦葉經》。 二者如《大集．月藏分經》說明法藏盡品正法悉滅。 三者如《阿含經》說正法藏盡。 四者如《大方廣十輪經》說一切人民皆悉起於斷常。 五者如《薩遮尼乾子經》說一切眾生皆悉起於三種顛倒。 六者如《摩訶摩耶經》第二卷說文，當佛滅度一千年已後，唯有兩箇比丘學作不淨觀正坐禪，不起高下彼此是非心。 七者如《大般涅槃經》說，末法世時，一闡提及五逆罪如大地土。 八者《最妙勝定經》。 九者《大雲經》。 十者《佛藏經》說正人唯有一人兩人。 十一者《觀佛三昧海經》。 八者四部經說出顛倒，一者摩訶衍經說三毒顛倒。 二者《勝鬘經》說二見顛倒。 三者《薩遮尼乾子經》說三種顛倒：一非法貪心，於十不善道生於樂心。 二者顛倒貪心，由因自力，得依時節得諸財物，不生知足心，方便求他財，是名顛倒貪心。 三者邪法羅網之所纏心，於非法中生是法想，於非義中生是義想，於末世時非是智者所作言論作正論想，是名邪法羅網之所纏心。 四者《涅槃經》說種種顛倒。 九者兩部經說純顛倒：一《像法決疑經》說，過千年被像法之時，諸比丘、比丘尼、優婆塞、優婆夷所作眾善求名求利，無有一念作出世心。 二如《佛藏經》說，增上慢比丘無有一念求涅槃心，但使無有一念出世心求涅槃心，即是純顛倒。 十者兩部經說常顛倒，一常沒、二常行惡、三常為無明所纏繞、四其心顛倒常錯謬、五常污身口。 此五段，如《涅槃經》說。 六心常遠離棄捨真實一切法味； 七常為煩惱及諸邪見惑網所覆，歸依六師，傷罷聖道； 八常行誹謗語。 此三段，如《十論經》說。 十一者三十二種偏病，自他俱見真正住持佛法自利利他，顛倒於內，有三十二。 總有二四、一五、二六、一七。 一四者，名想忘想不淨說法。 二四者，依人、依語、依識、依不了義經。 一五者，一者自他，自身唯見其好，他身唯見其惡。 二者上下，空見有見眾生，唯欲得學上佛法，不肯學下佛法。 三者普別，唯樂學別法，不行普法。 四者善惡，唯斷善外惡、不斷善內惡，唯修惡外善、不修惡內善。 五者自利利他，唯行自利、不行利他。 一六者，一名聞、二利養、三徒眾、四多聞、五勢力、六勝他。 二六者，一貪、二瞋、三癡、四神鬼魔、五空見、六有見。 一七者，一深賞罰眾僧，打罵繫縛及遣還俗，滅一切三寶盡。 二者邪正雜亂盡。 三一切善天龍八部出國盡。 四一切惡天龍神鬼魔等競入其國而住，滅三寶、殺眾生，令一切眾生悉作一切惡盡。 設有少分修善眾生，惡魔入心為作留難，破心而死。 五使一切有緣佛法不相當盡。 六一切根機不相當盡。 七一切藥病不相當盡。 十二者滅三寶成三災盡顛倒。 > Third, the doctrinal explanation: for the bodhisattvas he explains the profound meaning of the Mahāyāna; for the śrāvakas he explains shallow and proximate meanings; for icchantikas he explains worldly meanings. Fourth, the metaphorical explanation: first, like one who is definitely destined to live; second, like one whose death or life is uncertain; third, like one who is definitely destined to die, whom medicine cannot save; fifth, shameless monks; sixth, the first kind of person in the Ganges, called "always drowning"; seventh, mostly the retribution of Avīci Hell. Sixth, six sūtras explain "most inverted": there are five sections. First, all buddhas cannot save: sentient beings inverted by views of emptiness or views of existence, even if they encounter immeasurable and boundless buddhas and practice the six pāramitās before those buddhas, because they study the Buddha-Dharma in a way unsuited to their capacities and slander the Buddha, Dharma, and Saṅgha, they cannot avoid falling into all the Avīci Hells of the ten directions, and all buddhas cannot save them. Second, all dharmas cannot save: there are two kinds. First, even if one recites the eighty-four thousand dharma aggregates of both the Mahāyāna and Hīnayāna, if in a single thought-moment one despises a monk who practices the twelve dhūtas, then as many wholesome roots as that are completely extinguished, and one falls into Avīci Hell, as explained in the Mahāsaṃnipāta-sūtra. Second, even if one reads and recites the twelve divisions of scriptures, if one cannot avoid slandering the Buddha, in this very body one falls into all the Avīci Hells of the ten directions, as explained in the Nirvāṇa-sūtra. Thus it is called "all dharmas cannot save." Third, all saṅghas cannot save. Fourth, all sentient beings cannot save: even if one delivers 6.04 trillion disciples and further delivers ninety-six kinds of heterodox non-Buddhists, causing them to turn their minds toward nirvāṇa, one still cannot avoid falling into all the Avīci Hells of the ten directions. Fifth, all eradicating evil and cultivating good cannot save: even with great vigor, great keeping of precepts, great repentance, greatly not affirming oneself while negating others, and not elevating oneself while looking down on others, one is not a disciple of the Buddha, but is subsumed under the shameless and brazen saṅgha. Seventh, eleven sūtras explain "exhaustively inverted in evil." As for the eleven sūtras: first, the Kāśyapa-sūtra; second, as explained in the Candragarbha-parivarta of the Mahāsaṃnipāta-sūtra, the chapter on the exhaustion of the Dharma-treasury, where the true Dharma is entirely extinguished; third, as explained in the Āgama-sūtras, where the treasury of the true Dharma is exhausted; fourth, as explained in the Da fangguang shilun jing, where all common people give rise to \[views of\] annihilation or permanence; fifth, as explained in the Satyakanirgrantha-sūtra, where all sentient beings give rise to the three kinds of inversion; sixth, as the text of the second fascicle of the Mahāmāyā-sūtra explains, one thousand years after the Buddha's parinirvāṇa, there will only be two monks who practice the meditation on impurity, sitting upright in dhyāna without giving rise to minds of high and low, this and that, right and wrong; seventh, as explained in the Mahāparinirvāṇa-sūtra, in the age of the Final Dharma, icchantikas and those who commit the five heinous acts will be as numerous as the earth of the great earth; eighth, the Zuimiaoshengding jing; ninth, the Mahāmegha-sūtra; tenth, the Buddhapiṭaka-sūtra explains that righteous people are only one or two; eleventh, the Guanfo sanmei hai jing. Eighth, four sūtras explain "arising inversions": first, the Mahāyāna sūtras explain the inversions of the three poisons; second, the Śrīmālā-sūtra explains the inversions of the two views; third, the Satyakanirgrantha-sūtra explains three kinds of inversion: 1. greedy mind for unlawful things, giving rise to joy regarding the ten non-virtuous courses of action; 2. inverted greedy mind, where through one's own power one obtains various goods according to the seasons, yet does not give rise to a contented mind, but through expedients seeks another's wealth—this is called inverted greedy mind; 3. a mind ensnared by the net of false doctrines, conceiving what is non-Dharma to be Dharma, conceiving what is not the meaning to be the meaning, and in the final age conceiving discourses not composed by the wise to be correct discourses—this is called a mind ensnared by the net of false doctrines; fourth, the Nirvāṇa-sūtra explains various inversions. Ninth, two sūtras explain "purely inverted": 1. the Xiangfa jueyi jing explains that after a thousand years, when the Semblance Dharma is entered, all the wholesome acts performed by monks, nuns, upāsakas, and upāsikās seek fame and profit, without a single thought giving rise to the mind of world-transcendence; 2. as the Buddhapiṭaka-sūtra explains, monks of excessive pride do not have a single thought seeking nirvāṇa; as long as they do not have a single thought of world-transcendence seeking nirvāṇa, it is purely inverted. Tenth, two sūtras explain "constantly inverted": 1. constantly drowning; 2. constantly practicing evil; 3. constantly wrapped in ignorance; 4. one's mind inverted, constantly errant; 5. constantly defiling body and speech. These five sections are as explained in the Nirvāṇa-sūtra. 6. the mind constantly distances itself from and abandons the flavor of all real dharmas; 7. constantly covered by the delusive net of afflictions and various false views, taking refuge in the six heterodox teachers and injuring the noble path; 8. constantly speaking words of slander. These three sections are as explained in the Shilun jing. Eleventh, thirty-two kinds of partial flaws: both oneself and others see the correct sustaining of the Buddha-Dharma for self-benefit and benefiting others, yet internally there is inversion; there are thirty-two. In total there are two fours, one five, two sixes, and one seven. The first four are: preaching the Dharma with unpurified notion of names and oblivion. The second four are: relying on persons, relying on words, relying on consciousness, and relying on non-definitive sūtras. The one five is: 1. self and other: in one's own body one sees only the good, while in another's body one sees only the evil; 2. higher and lower: sentient beings with views of emptiness or existence only wish to study the higher Buddha-Dharma and are unwilling to study the lower Buddha-Dharma; 3. universal and distinct: only taking pleasure in studying distinct teachings and not practicing universal teachings; 4. good and evil: only severing the evil external to the good and not severing the evil within the good; only cultivating the good external to the evil and not cultivating the good within the evil; 5. self-benefit and benefiting others: only practicing self-benefit and not practicing benefiting others. The first six are: 1. fame; 2. material gain; 3. disciples; 4. erudition; 5. power; 6. surpassing others. The second six are: 1. greed; 2. anger; 3. delusion; 4. spirits, ghosts, and demons; 5. views of emptiness; 6. views of existence. The one seven is: 1. severely rewarding and punishing the saṅgha, beating, scolding, binding, and sending them back to lay life, completely destroying all the Three Jewels; 2. the false and the true are completely mixed up; 3. all wholesome devas, nāgas, and the eight classes of beings completely leave the country; 4. all evil devas, nāgas, spirits, ghosts, and demons vie to enter that country and reside there, destroying the Three Jewels, killing sentient beings, and causing all sentient beings to commit all evil completely; even if there are sentient beings who cultivate good in small measure, evil demons enter their minds to create obstacles, breaking their minds so that they die; 5. causing all karmically linked Buddha-Dharmas to completely fail to match; 6. all faculties and capacities completely fail to match; 7. all medicines and illnesses completely fail to match. Twelfth, destroying the Three Jewels and bringing about the three disasters, being completely inverted. > — English (machine translation) (machine translation) - [Previous: 2.30.1](https://indike.org/pramana/in.bauddha.taisho.1869.2.30.1) - [Next: 2.30.3](https://indike.org/pramana/in.bauddha.taisho.1869.2.30.3) - [Up: 2.30](https://indike.org/pramana/in.bauddha.taisho.1869.2.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1869~en-mt.2.30.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1869.2.30.2](https://indike.org/pramana/in.bauddha.taisho.1869.2.30.2) · Pramāṇa