[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 18.9 # 大方廣佛華嚴經疏 18.9 大方廣佛華嚴經疏 18.9 - **Language:** Classical Chinese ### [18.9](https://indike.org/pramana/in.bauddha.taisho.1735.18.9) 第四生貴住。自分中有五，謂釋名、標、徵、列、結也。從聖教生者，謂多聞熏習，等流無漏教法生其智故。又下偈云「佛子於法如是觀，從佛親生名佛子」，此約能說人也。又偈云「了達諸有無所有，超過彼法生法界」，此約理也。上三義皆能生後一義，兼顯所生之處。又能說所說、能詮所詮成此三異，從此三生並可尊貴。列中十事同四地十種法智，但有開合耳。既從聖教生，成就四智教化眾生。一自住處智，不退轉故，亦所生也。二同敬智，於佛淨信故，亦能生也。三真如智，善觀察法故，亦所生處也，法即法界。四分別所說智，即餘七句，謂了眾生空有、佛土權實、世界染淨、行業善惡、果報苦樂。二種生死、四種涅槃，具如常釋。後十勝進，初三解了，通於教理行果；次三修集行法；次三誓當滿果；後一別了理法。後徵釋。意欲進後位，真俗平等故。徧觀三世不殊，方知平等故。 > Fourth is the Abode of Noble Birth. In the self-division, there are five parts: explaining the name, presenting the theme, inquiring, listing, and concluding. Being born from the noble teaching means that through the perfuming of broad learning, the outflow of uncontaminated teachings gives birth to their wisdom. Moreover, a later verse states: 'The Buddha's children contemplate dharmas in this way; born directly from the Buddha, they are called Buddha's children'—this is in terms of the person who can speak. Another verse states: 'Completely understanding all existences as non-existent, surpassing those dharmas, they are born into the dharmadhātu'—this is in terms of the noumenon. The above three meanings can all give birth to the subsequent single meaning, and concurrently reveal the place of birth. Furthermore, the expounder and the expounded, the signifier and the signified constitute these three differences; being born from these three, they are all venerable and noble. The ten items in the list are the same as the ten kinds of dharma-knowledge in the fourth stage, differing only in division and combination. Having been born from the noble teaching, they accomplish four kinds of wisdom to teach and transform sentient beings: first, the wisdom of one's own abiding place, because of non-retrogression, which is also what is born; second, the wisdom of common veneration, because of pure faith in the Buddha, which is also capable of giving birth; third, the wisdom of tathatā, because of skillfully observing dharmas, which is also the place of birth, dharma being the dharmadhātu; fourth, the wisdom of discriminating what is spoken, which is the remaining seven phrases, meaning understanding sentient beings as empty and existent, Buddha-lands as provisional and real, worlds as defiled and pure, karmic actions as wholesome and unwholesome, and fruit-retributions as suffering and pleasant. The two kinds of saṃsāra and four kinds of nirvāṇa are fully explained as usual. In the subsequent ten of the superior progression, the first three are understanding and comprehension, extending through teaching, principle, practice, and fruit; the next three are cultivating and collecting the dharmas of practice; the next three are vowing to fulfill the fruit; the last one is specifically understanding the principle and dharmas. Later is the inquiry and explanation: the intention is to advance to the subsequent station, because the true and conventional are equal. Only when universally contemplating the three times as not different does one know equality. > — English (machine translation) (machine translation) - [Previous: 18.8](https://indike.org/pramana/in.bauddha.taisho.1735.18.8) - [Next: 18.10](https://indike.org/pramana/in.bauddha.taisho.1735.18.10) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1735.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.18.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.18.9](https://indike.org/pramana/in.bauddha.taisho.1735.18.9) · Pramāṇa