[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) › [華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.2755) › 1.26.2 # 華嚴經疏 1.26.2 華嚴經疏 1.26.2 - **Language:** Classical Chinese ### [1.26.2](https://indike.org/pramana/in.bauddha.taisho.2755.1.26.2) 於中初二句勝及不退顯勝轉去。 以後地望前皆名轉勝。 前地望後趣入不退皆名轉去。 後之三句顯其盡去。 十地位窮名為盡。 上入佛果稱之曰去。 三句中初二顯盡。 謂法雲地中。 能受法雨及能注雨利益群生。 後一句受職成佛故云上入佛地。 此初念佛行該攝後六目之為總。 歸初念佛說以為別故。 云亦總亦別也　第三念現得生歡喜中。 初總中離世境。 論釋離凡夫取著事。 此六塵境是世凡所取。 又未入初地所取不亡。 如論云現前立少物等非入地故。 今入出世證真如法。 離所取著世間境事故。 云我轉離一切世間境界生歡喜心。 此轉離有九種。 一入轉離。 謂入諸佛所行法中故。 云入一切佛平等中故。 此九種與前八過既少相似。 云何取別釋。 前中舉此正顯發心之相。 此文念此現得生於歡喜。 理實初住所得無別。 二遠捨地前凡夫位故。 三近到出世聖智地故。 四斷離分別煩惱惡趣業果故。 五堪與眾生作依止故。 六自念行成趣佛不遙故云近見。 七得生佛諸受用土中淨土是佛分齊境界。 八平等轉離。 與諸菩薩同證真如入在彼數。 九勝報自在故云捨離恐怖。 此文有二。 初直說後重分別。 又此十中。 初二句顯所行顯事不相似。 此以佛法為所行事。 不似凡夫取六塵事。 次二句顯自身不相似。 謂此以聖慧為身。 不似凡地妄識身故。 後六句顯六種不相似。 一斷轉得出世淨行。 不似凡夫習惡道行故云行不相似。 二菩薩大悲。 依眾生起還為物依。 不似凡夫自不濟不能作依故。 三菩薩見佛得力助行。 不似凡夫非器不得。 四菩薩生於淨佛國土。 不似凡夫生於五趣故云處不似。 五證如正智以資慧。 不似凡夫雜業所生。 六內心純熟所作無怖畢定成就。 不似凡夫帶障恒怖。 由此不似故名轉離也。 言怖畏者。 不愛等者。 謂不活等五令心憎惡名為不愛。 所畏不定便疑慮所畏定者。 即生憂想。 此是心法與心俱起故名想應。 此是畏體以心畏故。 現相捨身故有毛竪等事此　第二重分別怖中二。 先徵問標。 二章門。 一怖二離。 後釋前二門。 先釋怖章。 釋此五怖作六門。 一出體有四法。 一疑。 二慮。 慮猶思也。 三憂。 四想。 如前可知。 二明說意。 所以者何。 徵其意。 理實初斷除煩惱等障。 何故此中乃說離畏。 論釋此五怖畏。 是初地障故偏在此說。 若爾何故唯在釋名處說。 論云復說地利益勝故。 欲明歡喜利益。 與怖畏相反故。 此舉之三依三業分別者。 論云。 第一第二第五依身口意者。 此有二義。 一別二通。 別中不活依身惡名依。 口惡名雖發他口以性是口業故。 眾畏依意意無智德故生眾畏。 二通不活依三業。 謂衣不蓋形食不充口苦困來逼。 餘二通可知。 四五唯依身者。 善道可愛捨故生畏。 此是死畏。 惡道可憎得故生畏。 此隨惡道畏捨得在身非餘業故。 四建立者。 論云。 何故但說五怖畏打縛等諸畏。 皆五攝故。 五出因者。 論說二因。 一邪智妄取想見愛著故。 二善根微少故。 初為三畏因邪智是不活因。 由邪智計我懼己不活追求資財妄取想。 是惡名畏因。 以妄想怖取美名遂起。 此畏見愛著。 是死畏因。 由見我故愛著自身懼其死也。 此三同是惡法故合為一。 善根少。 是餘二因。 功德善少畏墮惡道。 智慧善少畏於大眾。 又過去善少今畏大眾。 現在善少畏當惡道。 此二俱是善少合為一因。 六對治者。 離此因故怖畏隨盡。 並如經可知。 釋名分竟　第三安住地分中有三。 初總明安住。 二所謂下三十句別辨安住。 三成就下一句總結安住。 初中亦三。 初大悲為首。 是安住因菩薩所行。 皆為眾生悲為行本故云悲首。 二於眾生心無嫌恨等。 是安住觀。 此中有二。 一於眾生違惱心不嫌恨者。 > Among them, the first two lines, \[on\] "surpassing" and "irreversibility", reveal the supreme progress onward. For looking from later grounds to previous ones, all are called "progressively surpassing"; looking from previous grounds to later ones, entering irreversibility, all are called "progressing onward". The last three lines reveal "going to the end". The culmination of the ten grounds' positions is called "the end"; ascending into the fruit of buddhahood is called "going". Among the three lines, the first two reveal the end: namely, in the Ground of the Dharma Cloud, being able to receive the rain of Dharma and being able to shower down rain to benefit sentient beings. The last line \[refers to\] receiving the accession and becoming a buddha, hence it is said, "ascending into the buddha-ground". This first \[line on\] recollecting the practices of the buddhas encompasses the subsequent six, designating it as general; returning to the initial recollection of the buddhas, it is spoken of as specific; hence it is said to be "both general and specific". In the third section, on recollecting what is currently attained and generating joy: first, in the general \[statement\], leaving worldly objects behind, the treatise explains it as leaving behind the affairs of ordinary beings' grasping. These six sense-object realms are what worldly ordinary beings grasp. Furthermore, before entering the first ground, what is grasped does not disappear; as the treatise says, establishing even the slightest thing before oneself is not entering the grounds. Now, entering the supramundane and realizing the phenomenon of suchness, one leaves behind the affairs of the worldly realms that were grasped; hence it says, "I progressively leave behind all worldly realms and generate a joyful mind." There are nine kinds of this progressive leaving behind: First, progressive leaving behind through entering: namely, entering into the Dharma practiced by all buddhas; hence it says, "because of entering into the equality of all buddhas." Since these nine kinds bear some similarity to the previous eight surpassings, why are they taken and explained separately? In the previous \[passage\], adducing this directly revealed the marks of generating the mind; this text \[concerns\] recollecting this current attainment and generating joy. In actual principle, what is attained in the first abidance is not different. Second, because of far abandoning the ordinary beings' rank prior to the grounds. Third, because of closely arriving at the ground of supramundane noble wisdom. Fourth, because of severing and leaving behind the karmic fruits of conceptual afflictions and evil destinies. Fifth, because of being capable of serving as a refuge for sentient beings. Sixth, because of oneself recollecting that practice is accomplished and approaching the Buddha is not far off; hence it says, "closely seeing". Seventh, because of attaining birth in the various enjoyment lands of the Buddha; a pure land is the domain of the Buddha's determination. Eighth, progressive leaving behind through equality: realizing suchness together with all bodhisattvas and entering into their number. Ninth, sovereign in supreme retribution, hence it says, "abandoning fear". This text has two parts: first, a direct explanation; later, repeated distinctions. Furthermore, among these ten \[lines\], the first two lines reveal that the activities undertaken and the affairs manifest are dissimilar: this takes the Buddha-Dharma as the affairs undertaken, dissimilar to ordinary beings grasping the affairs of the six sense-objects. The next two lines reveal that one's own body is dissimilar: namely, this takes noble wisdom as the body, dissimilar to the body of deluded consciousness of the ordinary ground. The subsequent six lines reveal six kinds of dissimilarity: 1. Having severed and transformed, one attains supramundane pure practice; not resembling ordinary beings who habituate practices of evil paths, hence it is said, "practices are dissimilar." 2. The bodhisattva's great compassion arises on the basis of sentient beings and turns back to become a reliance for beings; not resembling ordinary beings who cannot save themselves and cannot serve as a reliance. 3. The bodhisattva sees the Buddha, obtains power, and aids practice; not resembling ordinary beings who, not being fit vessels, cannot obtain it. 4. The bodhisattva is born in pure buddha-lands; not resembling ordinary beings who are born in the five destinies, hence it is said, "places are dissimilar." 5. Realizing suchness through correct cognition to nurture wisdom; not resembling that which is born of ordinary beings' defiled karma. 6. The inner mind is fully ripened, what is done is without fear, and accomplishment is definite; not resembling ordinary beings who carry hindrances and are constantly fearful. Because of these dissimilarities, it is called "progressive leaving behind". As for "fear" and "unpleasant", etc.: this means the five, such as \[fear of\] lack of livelihood, cause the mind to loathe, hence called "unpleasant". When that which is feared is uncertain, one becomes suspicious and apprehensive; when that which is feared is certain, one gives rise to distressing thoughts. This is a mental factor arising together with the mind, hence called "associated with ideation". This is the essence of fear; because the mind fears, it manifests physically, discarding the body, hence there are occurrences such as hair standing on end. Second, the repeated distinction of fears has two parts: first, posing questions and setting forth the two chapter headings: 1. fear; 2. leaving behind; later, explaining the previous two headings. First, explaining the chapter on fear: explaining these five fears through six sections. 1. Pointing out the essence: there are four factors: 1. suspicion; 2. apprehension—apprehension is like cogitation; 3. distress; 4. ideation. As before, this can be understood. 2. Clarifying the intention of the exposition. "Why is that?" inquires into its intention. In actual principle, the initial \[ground\] severs and eliminates hindrances such as afflictions; why then is leaving behind fear spoken of here? The treatise explains that these five fears are hindrances to the first ground, hence they are uniquely spoken of here. If so, why are they spoken of only under the explanation of the name? The treatise states that it is to further speak of the surpassing benefit of the ground. Wishing to clarify that the benefit of joy is contrary to fear, this is adduced. 3. Making distinctions based on the three karmas: The treatise states that the first, second, and fifth rely on body, speech, and mind. This has two senses: specific and general. In the specific, lack of livelihood relies on the body; ill repute relies on speech—although ill repute is uttered from another's mouth, by nature it is vocal karma; fear of assemblies relies on the mind, because the mind lacks the virtue of wisdom and thus generates fear of assemblies. In the general, lack of livelihood relies on the three karmas: clothing not covering the form, food not filling the mouth, and misery pressing in; the remaining two can be understood as general. The fourth and fifth rely solely on the body: fear arises because of abandoning the lovable good destinies—this is the fear of death; fear arises because of obtaining the detestable evil destinies—this is fear following upon evil destinies; discarding and obtaining pertain to the body and not other karmas. 4. Establishment: The treatise says, why are only five fears spoken of? Beatings, bindings, and all such fears are all subsumed under the five. 5. Pointing out the causes: The treatise speaks of two causes: 1. erroneous cognition and falsely grasping ideations, views, and affection/attachment; 2. paucity of roots of goodness. The first serves as the cause for three fears: erroneous cognition is the cause of \[the fear of\] lack of livelihood—due to erroneous cognition reckoning a self, one fears one's own lack of livelihood and pursues resources; falsely grasping ideations is the cause of the fear of ill repute—falsely ideating and fearing, one grasps after a good reputation and consequently gives rise to this fear; views and affection/attachment are the cause of the fear of death—due to viewing a self, one is affectionate and attached to one's own body and fears its death. These three are equally unwholesome factors, hence combined into one. Paucity of roots of goodness is the cause for the remaining two: paucity of merit and goodness brings fear of falling into evil destinies; paucity of wisdom and goodness brings fear of great assemblies. Furthermore, paucity of past goodness brings fear of great assemblies in the present; paucity of present goodness brings fear of future evil destinies. Both being paucity of goodness, they are combined into one cause. 6. Countermeasures: Because of leaving behind these causes, fear is accordingly extinguished. All can be understood as in the sūtra. The section explaining the name is concluded. Third, in the section on securely abiding in the ground, there are three parts: first, a general clarification of securely abiding; second, thirty lines from "the so-called" onward that specifically distinguish securely abiding; third, one line from "accomplishing" onward that generally concludes securely abiding. In the first, there are also three: 1. Great compassion as the foremost: this is the cause of securely abiding. The practices undertaken by bodhisattvas are entirely for sentient beings; compassion is the foundation of practice, hence called "compassion as foremost". 2. The mind having no resentment or hatred toward sentient beings, etc.: this is the contemplation of securely abiding. In this, there are two: first, having no resentment or hatred in mind when sentient beings contravene and harass. > — English (machine translation) (machine translation) - [Previous: 1.26.1](https://indike.org/pramana/in.bauddha.taisho.2755.1.26.1) - [Next: 1.26.3](https://indike.org/pramana/in.bauddha.taisho.2755.1.26.3) - [Up: 1.26](https://indike.org/pramana/in.bauddha.taisho.2755.1.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2755~en-mt.1.26.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2755.1.26.2](https://indike.org/pramana/in.bauddha.taisho.2755.1.26.2) · Pramāṇa