[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) › 20.21 # 大方廣佛華嚴經疏 20.21 大方廣佛華嚴經疏 20.21 - **Language:** Classical Chinese ### [20.21](https://indike.org/pramana/in.bauddha.taisho.1735.20.21) 六般若中句亦有十，前之三句聞法近友即聞所成慧。初句正明；二近友不倦，是聞慧緣；三樂聞無厭，是聞慧因，暫聞則己慧不生故；四即思慧，學而後思，故云隨所聽也；內正作意，故云如理。五亦思擇慧，又於無煩惱中善決擇故、捨煩惱故。六「善觀」下皆是修慧，此句悟入於如。七宿習思量故，了無功用道。八周備悟入一中一切等，名為普門。九入二智門。十總結已圓，故云休息。後三連環。此中亦有九門之相，恐繁不配。其中雖定慧互有，互相嚴故而為門不同。若全雙運故，《起信論》合於六度以為五門。後之方便，義亦準此。涉有不迷於空則名方便，不厭有而觀空便稱般若，豈令般若不能知有耶？方便若不觀空，何名方便？非唯此三，萬行皆爾。況般若能行萬行，何法而不用之？寂照盡於理極，不得一行無此君耳。所以開則萬行淼然、泯則一不為一，得意則無所不通耳。 > In the sixth, prajñā, there are also ten lines. The first three lines, hearing the Dharma and being near good friends, are the wisdom arisen from hearing. The first line directly clarifies it; the second, being near friends untiringly, is the condition for the wisdom of hearing; the third, delighting in hearing without satiety, is the cause of the wisdom of hearing, for if one stops after hearing for a short while, wisdom does not arise; the fourth is the wisdom of reflection, reflecting after learning, hence it says "in accordance with what is heard"; internally attending properly, hence it says "in accordance with principle." The fifth is also the wisdom of discernment, and also because of skillfully determining amid freedom from afflictions and abandoning afflictions. From six, "skillfully contemplating..." downward are all the wisdom of cultivation; this line realizes entry into suchness. Seven: due to past habitual contemplation, one understands the path of effortless action. Eight: completely realizing entry into the one in all and so forth is called the universal approach. Nine: entering the approach of the two wisdoms. Ten: concluding generally that it is already complete, hence it says "resting." The last three are linked in succession. Here there are also marks of the nine approaches; fearing prolixity, I do not match them. Although meditation and wisdom mutually contain each other, mutually adorning each other, their approaches differ. If in full twofold operation, the \*Awakening of Faith\* combines them in the six perfections into five approaches. The meaning of the subsequent skillful means is also based on this. Engaging with existence without being confused by emptiness is called skillful means; contemplating emptiness without wearying of existence is called prajñā. How could it be that prajñā cannot know existence? If skillful means does not contemplate emptiness, how could it be called skillful means? Not only these three, but all the myriad practices are thus. How much more so since prajñā can enact the myriad practices—what phenomenon does it not employ? Serenity and illumination exhaust the limit of noumenon; not a single practice can lack this ruler. Therefore, when opened out, the myriad practices are vast and boundless; when dissolved, even one is not one; when the meaning is grasped, nothing is not penetrated. > — English (machine translation) (machine translation) - [Previous: 20.20](https://indike.org/pramana/in.bauddha.taisho.1735.20.20) - [Next: 20.22](https://indike.org/pramana/in.bauddha.taisho.1735.20.22) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1735.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.20.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.20.21](https://indike.org/pramana/in.bauddha.taisho.1735.20.21) · Pramāṇa