[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) › 1.7.2 # 華嚴經疏 1.7.2 華嚴經疏 1.7.2 - **Language:** Classical Chinese ### [1.7.2](https://indike.org/pramana/in.bauddha.taisho.2755.1.7.2) 初牒前無常是實也。 知諸下正顯無救。 初言知無作無起者。 於無常法中無能為。 其起作救護。 論經名無有救者。 此是總句。 言無來下別辨。 於中初四。 就死明無救。 一於少壯時無常未至。 望於後死無所依。 告使其得免故名無所依止。 此中名無來無去者。 無有依怙。 來能令無常去故云也。 二於年衰將死名無常至時。 無能救者。 以無常死臨多共憂故名憂。 謂憂念相續曰多。 與心俱起曰共。 三於生蘊壞時死相現前。 中間憂念轉憎名悲。 四於四大分時生諸苦惱。 上四死時無救相顯故。 於先辨也。 次二句於外受求事中過患無救。 初憎愛繫者。 謂追求時謂貪其所欲增。 其不欲於順違境愛憎妄想常縛。 不捨對治不入故名無救。 二論經名憂惱轉多者。 於受用時樂少苦多。 謂於資財守護致怨。 乃至失命苦惱多於貧窮苦也。 此經略無此句。 下四句約身苦無救。 於中初無停積者。 明身老時少壯不可復集故名無救。 二無定生處者。 明設命盡時不能定知生。 於何道論經略無此句。 三但為貪等者。 明少壯時。 依三受起三毒自燒善根。 亦是衰損自身故名無救。 四增長後世者。 於年衰時無量病苦不增長也。 病通始終老時多故。 又釋因病造業增後世苦。 無實如幻者。 明虛妄也。 論中重釋後三句。 與初四俱是身患事。 何不在初一處同說示。 身數數過患事者。 顯身患多故。 護煩惱行竟　第二護小乘行中。 初十句護小心。 後二十句護狹心。 前中初總後別。 總中先臨前。 謂初觀無常已生厭心。 後觀無救轉更生厭故云轉。 復厭離下趣後。 謂正護小乘小心求佛大果故云趣。 佛智慧下別辨中二。 初五句求佛菩提。 論名攝功德大後四求大涅槃。 論名清淨大。 前中一通力大。 知佛神通難測故云智。 不思議智即是神通之體。 二無比大。 寄對顯勝無有敵對故云不可稱。 論經名無等也。 上二明妙用自在。 三大義。 大謂義利無量眾生故云有大勢力。 此利他德。 四無譏謙大。 希有難得故云無能勝者。 論名難得也。 此自利德。 五不同大。 亦寄對顯勝。 理實異外越小超因顯勝。 今論主從首而說故云不雜外道也。 上三顯德行圓備　第二求涅槃淨果。 中論主初總釋攝為三義。 一離惑。 二離苦。 三得涅槃。 二別中。 初離二障及習故名無衰。 二苦根本盡憂悲亦亡故名無惱。 三得涅槃中。 經有二句。 一至涅槃安隱大城名自利德。 二至彼不還能廣利益故。 云救苦眾生也。 此是無住涅槃故　第二護狹心中。 初十起悲。 後十救度。 亦是先悲後慈。 初中先牒前起後舉數總標。 謂見佛智勝利傷物不得觀有為苦惱愍物處之。 是故轉生殊勝悲心。 二何等正顯悲行。 於中初句為總。 以諸眾生遠佛慈父曰孤。 無智悲男女稱獨。 由此孤獨在苦無救深成可愍。 餘九別中。 初二依欲求眾生。 一求財無厭名貪無依。 二於他資財非分起惑求無休息故。 云三毒等下。 三約有求眾生。 於中一苦果未脫三界六道。 輪轉不絕故云閉在等。 二苦因不除。 謂煩惱所覆。 是彼苦因故云常住等。 三無對治力。 謂生在難處離善導師無善根治故。 云無正觀力。 下四約梵行求眾生。 初三小乘。 後一外道。 前中初不求大因名不起勝念故。 云於善法心薄。 以唯樂小善不樂大善故名薄也。 二不求大菩提果故。 云失佛妙法。 謂妄取小果恃為究竟名壞增上慢。 三不求大涅槃果故。 云而常隨等。 謂縱得小乘無餘涅槃。 常隨變易生死水流下一外道過。 妄行邪道悕真涅槃。 第二正救度中。 初牒前起後。 一發惱救心。 此是總句。 下九別中。 初三除三障顯度處也。 次五授三學明度行也。 後一令苦滅即度果也。 初三中應解其業結淨。 其惑染脫其苦報故云也。 > First, it restates the preceding \[point\], that impermanence is real. "Knowing \[that they\] have no maker..." directly reveals \[that they are\] without rescue. First, stating "knowing that there is no maker and no producer" means that within impermanent phenomena there is no one who can take action to bring about rescue and protection. In the treatise's sūtra text, it is called "having no rescuer"; this is a general clause. The words "without coming..." distinguish the particulars below. Therein, the first four clarify being without rescue with respect to death: 1. In youth and prime, impermanence has not yet arrived, and looking toward death later on, there is no refuge to report to in order to gain release; hence it is called "without refuge or support." Here, calling it "without coming and without going" means there is no protector who comes and can make impermanence go away; hence it is expressed this way. 2. When one's years decline and death approaches, this is called the time when impermanence arrives; there is no one who can rescue them. Because impermanence and death are imminent, there is manifold shared sorrow; hence it is called "sorrow." Sorrowful thoughts following one after another is called "manifold"; arising together with the mind is called "shared." 3. When the aggregates of life disintegrate, the signs of death manifest before one, and during this interval sorrowful thoughts increasingly intensify; this is called "grief." 4. When the four great elements disperse, various afflictions of suffering are produced. Because in the above four, the aspects of being without rescue at the time of death are prominent, they are distinguished first. The next two clauses concern the faults and lack of rescue in external objects sought after. First, "fettered by aversion and attachment": this means that when pursuing things, one's desire for what one wants increases, while aversion towards what one does not want increases. In agreeable and contrary circumstances, deluded conceptualizations of attachment and aversion perpetually bind one, never relinquishing their hold, and antidotes do not penetrate; hence it is called "without rescue." Second, in the treatise's sūtra text it is called "grief and affliction turning into more": at the time of consumption and enjoyment, there is little pleasure and much suffering. That is, in guarding material wealth, enmity is incurred, even to the point of losing life; the suffering and affliction is greater than the suffering of poverty. This sūtra omits this clause. The next four clauses concern the lack of rescue regarding physical suffering. Therein, first, "without halting or accumulation" clarifies that when the body ages, youth and vigour cannot be gathered again; hence it is called "without rescue." Second, "without a definite place of birth" clarifies that even if life comes to an end, one cannot definitely know in which path one will be born. The treatise's sūtra text omits this clause. Third, "only for the sake of greed, etc." clarifies that in youth and prime, based on the three feelings, one gives rise to the three poisons, which burn away one's own wholesome roots; this also impairs one's own body, hence it is called "without rescue." Fourth, "increasing future lives": in aging and decline, do not immeasurable sufferings of illness increase? Sickness runs throughout from beginning to end, but is most prevalent in old age. Another interpretation: because of sickness one creates karma, increasing the suffering of future lives. "Devoid of reality, like a phantom" clarifies its unreality and falsehood. In the treatise, it re-explains the last three clauses: they and the first four are all matters of bodily affliction. Why are they not stated together in the first place? To show that the bodily faults and afflictions are numerous; hence it reveals that bodily afflictions are manifold. The practice of guarding against afflictions is concluded. > > Second, within the practice of guarding against the Hinayana, the first ten clauses guard against the petty mind; the latter twenty clauses guard against the narrow mind. In the former, first is a general statement, followed by specific distinctions. In the general statement, it first looks back to what preceded: having initially contemplated impermanence, a mind of revulsion has already arisen; later, contemplating the lack of rescue, revulsion arises all the more intensely; hence it says "all the more." "Again, being revulsed and detached..." turns toward what follows: directly guarding against the Hinayana's petty mind to seek the great fruit of Buddhahood; hence it says "turns toward." Under "the Buddha's wisdom...", in the specific distinctions there are two parts: the first five clauses seek the Buddha's bodhi, which the treatise calls "greatness in gathering merits"; the latter four seek the great nirvāṇa, which the treatise calls "greatness in purity." In the former: 1. Greatness in supernormal power: knowing that the Buddha's supernormal powers are difficult to fathom; hence it says "wisdom." Inconceivable wisdom is indeed the essence of supernormal powers. 2. Greatness in incomparability: drawing a comparison to reveal superiority, having no rival; hence it says "incalculable." The treatise's sūtra text calls it "unequalled." The above two clarify the freedom of wondrous function. 3. Greatness in great purpose: this means bringing purpose and benefit to immeasurable sentient beings; hence it says "possessing great power." This is the virtue of benefiting others. 4. Greatness in absence of fault or deficiency: rare and difficult to attain; hence it says "unexcelled." The treatise calls it "difficult to attain." This is the virtue of self-benefit. 5. Greatness in difference \[from others\]: this also draws a comparison to reveal superiority. In principle it truly diverges from non-Buddhists, transcends the Hinayana, and surpasses causes to reveal superiority. Here the treatise master speaks from the outset; hence it says "not mixed with non-Buddhists." The above three reveal that virtuous practice is complete and fulfilled. > > Second, seeking the pure fruit of nirvāṇa. Therein, the treatise master first gives a general explanation, subsuming it into three meanings: 1. Separation from delusion. 2. Separation from suffering. 3. Attaining nirvāṇa. In the second, the specific distinctions: first, separating from the two hindrances and their latencies; hence it is called "without decline." Second, the root of suffering being exhausted, sorrow and grief are also eradicated; hence it is called "without affliction." Third, in attaining nirvāṇa, the sūtra has two clauses: 1. Reaching the great, secure city of nirvāṇa is called the virtue of self-benefit. 2. Reaching that place and never returning \[to saṃsāra\], yet able to broadly benefit; hence it says "rescuing suffering sentient beings." This is because it is non-abiding nirvāṇa. > > Second, within guarding against the narrow mind, the first ten give rise to compassion, and the latter ten rescue and deliver; this is also first compassion and then loving-kindness. In the first part, it first restates what preceded to introduce what follows, enumerating them as a general headline: seeing the supreme benefits of the Buddha's wisdom, one grieves that living beings cannot attain them; contemplating the suffering and afflictions of conditioned existence, one pities living beings dwelling in them. Therefore, an exceptionally superior mind of compassion arises all the more. Second, "what are..." directly reveals the practices of compassion. Therein, the initial clause is general: because sentient beings are far removed from the Buddha, their compassionate father, they are called "orphaned"; being without the sons and daughters of wisdom and compassion, they are called "solitary." Because they are thus orphaned and solitary, amidst suffering without rescue, they are profoundly pitiable. Among the remaining nine specific ones: the first two concern sentient beings who seek based on desire: 1. Seeking wealth without satiation is called "greed without support." 2. Giving rise to delusion over others' wealth beyond their proper measure, seeking without rest; hence it says "the three poisons, etc." Next, three concern sentient beings who seek based on existence (bhava). Therein: 1. Not being freed from the fruit of suffering, cycling incessantly through the three realms and six paths; hence it says "shut up in..." 2. The cause of suffering not being removed: covered by afflictions, which are the cause of that suffering; hence it says "constantly dwelling in..." 3. Lacking the power of antidotes: born in difficult places, separated from good spiritual guides, and lacking wholesome-root antidotes; hence it says "lacking the power of correct contemplation." The following four concern sentient beings who seek based on pure conduct (brahmacarya): the first three are Hinayana, and the last one is non-Buddhist. In the former: first, not seeking the great cause is called not giving rise to supreme mindfulness; hence it says "the mind is slight regarding wholesome dharmas." Because one only delights in minor good and does not delight in great good, it is called "slight." Second, not seeking the fruit of great bodhi; hence it says "losing the marvelous Dharma of the Buddha." This means mistakenly grasping at the lesser fruit, relying on it as ultimate, which is called destroying overweening pride. Third, not seeking the fruit of great nirvāṇa; hence it says "and constantly following, etc." That is, even if one attains the Hinayana's remainderless nirvāṇa, one constantly follows the flowing stream of the birth-and-death of transformational change. The final one is the fault of non-Buddhists: falsely practicing heterodox paths, hoping for true nirvāṇa. > > Second, in directly rescuing and delivering: first, it restates what preceded to introduce what follows. 1. Generating a mind that is distressed and rescues: this is a general clause. In the nine specific ones below, the first three eliminate the three hindrances, revealing the realm of deliverance; the next five bestow the three trainings, clarifying the practice of deliverance; the last one causes suffering to cease, which is the fruit of deliverance. In the first three, one should untie their karmic knots, purify their afflictive defilements, and release their retribution of suffering; hence it is stated thus. > — English (machine translation) (machine translation) - [Previous: 1.7.1](https://indike.org/pramana/in.bauddha.taisho.2755.1.7.1) - [Next: 1.7.3](https://indike.org/pramana/in.bauddha.taisho.2755.1.7.3) - [Up: 1.7](https://indike.org/pramana/in.bauddha.taisho.2755.1.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2755~en-mt.1.7.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2755.1.7.2](https://indike.org/pramana/in.bauddha.taisho.2755.1.7.2) · Pramāṇa