[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 4.64 # 華嚴經探玄記 4.64 華嚴經探玄記 4.64 - **Language:** Classical Chinese ### [4.64](https://indike.org/pramana/in.bauddha.taisho.1733.4.64) 第八助道甚深難，中三：初舉正義。二「何故」下設難顯違，於中六度四等為十，此約行辨；若約位論，則加方便等四為十。此中般若應是世間慧攝，不爾非難故。三「此一一法」下結難反徵。難意云：智慧為眾行之主，何不唯讚此而歎餘行？餘行離慧皆不得菩提，何須讚之？此即以助徵正難。答意者，以正助相資答，以能會助同正故。智首答之，十偈中分三：初一嘆問勸聽。次二偈開二章門，謂初偈明果非一行成，正要待助資；後偈明眾生樂欲別，隨根故別讚。三釋二章，初三偈釋隨根別讚。又《涅槃》中於慳等人前不得讚施等者，據根未熟，為將護故；此文約根熟故，餘亦爾。後四偈約法喻，釋初相須章門。施為攝他、戒為自攝、此二通為眾行之本、已修善根忍防不失、未生之善進故令生。又忍護外煩、進防內慢，故云防護。禪定伏除、智慧求斷，故云安穩。又禪攝外散、慧證真理，故云安穩。四等益生，稱悅自意，故云安樂也。 > In the eighth section, on the profundity of the auxiliary paths, there are three parts: 1. adducing the correct doctrine. 2. From "for what reason" downward, posing the challenge to reveal the contradiction, wherein the six pāramitās and the four immeasurables make ten; this is explained in terms of practice; if discussed in terms of stages, then adding the four such as upāya makes ten. Here, prajñā must be subsumed under worldly wisdom, otherwise it would not constitute an objection. 3. From "each of these dharmas" downward, concluding the challenge with a counter-inquiry. The sense of the challenge says: wisdom is the master of all practices; why not praise only this instead of extolling the other practices? Separated from wisdom, none of the other practices can attain bodhi; why must they be praised? This is an objection that challenges the primary by means of the auxiliary. The intent of the answer is to respond with the primary and auxiliary assisting each other, because they can unite the auxiliary into identity with the primary. Jñānavaktra answers it; within the ten verses there are three parts: first, one verse praises the question and exhorts listening. Next, two verses open two chapter headings: the first verse clarifies that the fruit is not accomplished by a single practice, and the primary necessarily requires the assistance of the auxiliary; the latter verse clarifies that sentient beings have distinct inclinations, and are praised separately according to their faculties. Third, the explanation of the two headings: the first three verses explain praising separately according to faculties. Furthermore, in the \*Mahāparinirvāṇa Sūtra\*, before greedy people and the like one must not praise giving, which is based on their faculties being immature, in order to protect them; this text addresses those whose faculties are mature, and the rest are likewise. The last four verses rely on dharmas and similes to explain the first chapter heading on mutual necessity. Giving encompasses others, morality encompasses oneself; these two are commonly the root of all practices; patience guards already cultivated good roots so they are not lost; vigor causes unarisen good to arise. Moreover, patience protects against outer vexations, and vigor guards against inner arrogance, hence it is called "guarding and protecting." Dhyāna-meditation suppresses and removes, while wisdom seeks to sever, hence it is called "tranquil and secure." Moreover, dhyāna restrains outer distraction, and wisdom realizes the true reality, hence it is called "tranquil and secure." The four immeasurables benefit sentient beings and bring joy to one's own mind, hence it is called "peace and happiness." > — English (machine translation) (machine translation) - [Previous: 4.63](https://indike.org/pramana/in.bauddha.taisho.1733.4.63) - [Next: 4.65](https://indike.org/pramana/in.bauddha.taisho.1733.4.65) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1733.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.4.64) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.4.64](https://indike.org/pramana/in.bauddha.taisho.1733.4.64) · Pramāṇa