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# 華嚴經探玄記 5.22

華嚴經探玄記 5.22

- **Language:** Classical Chinese

### [5.22](https://indike.org/pramana/in.bauddha.taisho.1733.5.22)

三勝慧者，以淨慧勝眼解佛深智，深智為勝也。十偈分五：初三舉妄情失，一迷或佛深智、二妄取障佛相、三迷陰障法身。次二辨慧解益。於中初偈中，若約三乘觀法不實，即見理佛；一乘即見舍那法界身通理事，後明陰轉無我是佛。次三喻顯前失。於中，初雖因闕緣失；二雖緣因雜失，謂雜無明故心不淨也，亦是無信心也；三雖緣闕因失。次一喻顯前益，後一推功在本。

> Third, Guṇamati (Superior Wisdom): because with the superior eye of pure wisdom he understands the Buddha's profound wisdom, profound wisdom being "superior." The ten verses are divided into five \[parts\]: the first three adduce the faults of deluded emotional \[attachments\]: 1. being deluded and confused about the Buddha's profound wisdom; 2. deluded grasping obstructing the marks of the Buddha; 3. being deluded about the skandhas obstructing the dharmakāya. The next two distinguish the benefits of wisdom-understanding. Within this, in the first verse, if in terms of the three vehicles contemplating that phenomena are unreal, one sees the Buddha of principle; in the one vehicle, one sees Rocana's dharmadhātu-kāya permeating principle and phenomena; next, it explains that the transformation of the skandhas into selflessness is the Buddha. The next three \[verses\] use metaphors to reveal the preceding faults. Within these: 1. having the cause but lacking the conditions, hence failing; 2. having conditions, but because the cause is mixed, failing—meaning mixed with ignorance, the mind is not pure, which is also lacking faithful mind; 3. having conditions but lacking the cause, hence failing. The next one uses a metaphor to reveal the preceding benefits, and the last one attributes the merit to the root.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.5.22) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1733.5.22](https://indike.org/pramana/in.bauddha.taisho.1733.5.22) · Pramāṇa
