[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) › 28.35 # 大方廣佛華嚴經疏 28.35 大方廣佛華嚴經疏 28.35 - **Language:** Classical Chinese ### [28.35](https://indike.org/pramana/in.bauddha.taisho.1735.28.35) 二十八施耳鼻中，二事合明施行，別顯迴向。而文但三。今初施行，有二：一標章引例；二「布施之時」下安住勝心，一具佛種性即安住最勝、二「念諸」下事業最勝、三「常勤」下依止最勝、四「隨順」下清淨最勝、五「免濟」下意樂最勝、六「生長」下巧便最勝。二迴向行中，先耳十願。初及第七俱名無礙者，準梵本，初名無著聵者，從生即聾故。為耳王者，聞與不聞皆自在故。後施鼻迴向中有四：初牒起。二正顯中有二願，前一願得十鼻。言隨好者，兩孔不現故。善相者，〈相海品〉云「如來鼻有大人相，名一切神通智慧雲」故。隨順鼻者，隨宜所現故。後一願得十面，鼻居面中，好醜由起，故相從立。願一切法者，正向諸法故。三「是為」下結。四「為令」下迴向所為，有十，以鼻香氣所入故、攝受香故、了知故、住於覺故、如眼見色故、合中知故、不壞鼻根故、不邪分別故、香氣嚴潔故、五分法身香故。 > Twenty-eight: In giving ears and nose, the two items together explain the practice of giving, while distinguishing the pariṇāmanā. But there are only three textual parts. Now, first, the practice of giving has two parts: (1) stating the heading and citing precedents; (2) from 'at the time of giving' onward, abiding in the supreme mind: (i) possessing the Buddha lineage is abiding supremely; (ii) from 'mindful of all' onward is supreme action; (iii) from 'constantly and diligently' onward is supreme reliance; (iv) from 'complying with' onward is supreme purity; (v) from 'delivering' onward is supreme intention; (vi) from 'generating' onward is supreme skillful means. Second, in the practice of pariṇāmanā, first are the ten vows for the ears. The first and seventh are both named unobstructed; according to the Sanskrit text, the first is named without congenital deafness, because of being deaf from birth. Being a king of ears is because of being sovereign in both hearing and not hearing. Later, in the pariṇāmanā of giving the nose, there are four parts: (1) restating the theme; (2) the direct explanation contains two vows: the first vows to attain ten noses. The mention of secondary signs is because the two nostrils are not exposed. Good marks: the 'Ocean of Marks' chapter says, 'The Tathāgata's nose has the mark of a great man, called the cloud of all supernormal powers and wisdom.' Complying nose is because of manifesting according to what is suitable. The latter one vows to attain ten faces: the nose resides in the middle of the face, and beauty or ugliness arises from it, so it is established in association with it. Vowing for all dharmas is because of facing directly toward all dharmas. (3) From 'this is' onward concludes. (4) From 'in order to cause' onward gives the purposes of pariṇāmanā, of which there are ten: because the fragrance of the nose enters; because of gathering fragrances; because of discerning; because of abiding in awareness; because of seeing forms like the eye; because of knowing upon contact; because of not destroying the organ of the nose; because of not discriminating wrongly; because the fragrance is adorned and pure; because of the fragrance of the five-part dharmakāya. > — English (machine translation) (machine translation) - [Previous: 28.34](https://indike.org/pramana/in.bauddha.taisho.1735.28.34) - [Next: 28.36](https://indike.org/pramana/in.bauddha.taisho.1735.28.36) - [Up: 28](https://indike.org/pramana/in.bauddha.taisho.1735.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.28.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.28.35](https://indike.org/pramana/in.bauddha.taisho.1735.28.35) · Pramāṇa