[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) › 19.6 # 大方廣佛華嚴經疏 19.6 大方廣佛華嚴經疏 19.6 - **Language:** Classical Chinese ### [19.6](https://indike.org/pramana/in.bauddha.taisho.1735.19.6) 第四釋文。文分為二：先問、後答。今初亦二：先敘問答之人。正念天子問者，天者淨也，表所問事理染相絕故，梵依天行而得成故。念與無念二而不二為正念也。法慧答者，表巧慧窮法。後「佛子」下正顯問端。於中先舉所問境、次「云何」下述所問相。問相有二：一問行淨所因，謂隨相持戒之梵行，云何得離相之清淨？故不應言淨劣梵也；二從「菩薩」下問因所得果。第二法慧下答。答前二問，即為二別。先答行淨所因；後「若諸菩薩」下答因所成果，斯即觀成利益也。今初，分二：先明自行清淨，即離相之戒成；後「復應修習」下明利他之行淨，即無緣之四等。二種智慧通在兩文，為能淨故。前中分四：一總示所應、二「所謂」下列名略釋、三「若身是」下廣陳修相、四「如是觀已」下顯觀成相。今初。作意者，不墮無記故。觀察者，以慧推求故。 > Fourth, explaining the text. The text is divided into two: first, the question; second, the answer. In the first there are also two: first, recounting the persons of the question and answer. The questioning by the Son of Heaven Right Mindfulness: 'heaven' means pure, representing that the phenomena and noumenon questioned are free from marks of defilement, because \*brahma\* is accomplished relying on celestial conduct; mindfulness and non-mindfulness being two and yet non-dual is 'right mindfulness'. Dharmamati's answer represents skillful wisdom fathoming dharmas. Second, from 'Sons of the Buddha' onwards, it properly displays the points of inquiry. Therein, it first brings up the objects questioned; next, from 'How' onwards, it recounts the marks questioned. The marks questioned are twofold: 1. asking about the cause of purity of practice—namely, how can the brahmacarya of keeping precepts conforming to marks attain the purity of transcending marks? Thus one should not say that 'pure' is inferior to 'brahma'; 2. from 'Bodhisattva' onwards, asking about the fruit obtained from the cause. Second, from Dharmamati downwards, the answer. Answering the preceding two questions makes two distinct parts: first, answering the cause of purity of practice; next, from 'If bodhisattvas' onwards, answering the fruit accomplished from the cause, which is the benefit of the completed contemplation. In the first, there are two parts: first, clarifying the purity of one's own practice, which is the accomplishment of precepts transcending marks; next, from 'further should cultivate' onwards, clarifying the purity of practice benefiting others, which is the four equanimities without objects. The two kinds of wisdom apply throughout both texts, as they are able to purify. In the former, there are four parts: 1. generally indicating what should be done; 2. from 'namely' onwards, listing names and briefly explaining; 3. from 'If the body is' onwards, elaborately detailing the marks of cultivation; 4. from 'Having contemplated thus' onwards, manifesting the marks of the contemplation's accomplishment. In the first: 'giving attention' prevents falling into the neutral; 'observing' is investigating with wisdom. > — English (machine translation) (machine translation) - [Previous: 19.5](https://indike.org/pramana/in.bauddha.taisho.1735.19.5) - [Next: 19.7](https://indike.org/pramana/in.bauddha.taisho.1735.19.7) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1735.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.19.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.19.6](https://indike.org/pramana/in.bauddha.taisho.1735.19.6) · Pramāṇa