[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) › 33.3 # 大方廣佛華嚴經疏 33.3 大方廣佛華嚴經疏 33.3 - **Language:** Classical Chinese ### [33.3](https://indike.org/pramana/in.bauddha.taisho.1735.33.3) 第二一偈類地行微，於中上半牒前地智離言以為能類、下半正舉地行以為所類。初中，謂彼前地智顯二涅槃，皆言不及。寂即同相性淨涅槃，自性寂故。滅即不同相方便淨涅槃，要智緣滅，非約性滅故。此二涅槃是佛所行，故言不及。行者證也。言不及者，說聽皆難也。何不直說無言而云言所不及？若一向無言，何由悟解？令尋言求理，而知理圓言偏，故但云不及。下半所類者，謂非唯證智如是深玄，而令智眷屬行亦難說受。論云「地者境界觀，行者智眷屬。」智眷屬者謂同行。同行者謂檀等諸波羅蜜。言境界觀者，如為境界，照達名觀，此即加行。設地是地體，意在舉地取行，故云地行。將此地智修行檀等，故名同行，同彼事而行故。斯即後得，為證智眷屬也。 > Second, the one gāthā that compares the subtleties of the practices on the stages \[to that of wisdom\]: in it, the first half repeats the previous ineffability of the wisdom of the stages to serve as the standard of comparison, and the second half directly adduces the practices on the stages to serve as that which is compared. In the first \[half\], it is said that the previous wisdom of the stages reveals the two nirvāṇas, both of which are beyond words. 'Calm' (śānta) is the nirvāṇa of intrinsic purity with identical marks, because it is intrinsically calm. 'Extinction' (nirodha) is the nirvāṇa of purity through expedients with non-identical marks, which requires wisdom to take extinction as its object, not being spoken of in terms of nature. Because these two nirvāṇas are the realm traversed by the Buddha, words cannot reach them. 'Traversed' means realized. That 'words cannot reach them' means they are difficult both to explain and to hear. Why not simply say 'there are no words,' but rather say 'words cannot reach them'? If there were unconditionally no words, by what means could awakening and understanding arise? To cause \[beings\] to pursue words in seeking the principle, yet know that the principle is round while words are partial, it is simply said that \[words\] 'cannot reach' it. As for that which is compared in the second half, it means that not only is the realizing wisdom thus profound and subtle, but it also causes the practices that are the retinue of wisdom to be difficult to explain and receive. The treatise says: 'The stage is the contemplation of the objective realm; the practice is the retinue of wisdom.' 'Retinue of wisdom' means congruent practices. 'Congruent practices' means the pāramitās such as giving (dāna). As for 'the contemplation of the objective realm': taking \[suchness\] as the objective realm, illuminating and penetrating it is called 'contemplation'; this is preparatory application (prayoga). Even if 'stage' refers to the essence of the stage, the intention is to point to the stage in order to capture practice; hence it is called 'practices on the stages.' Carrying out giving and so forth by means of this wisdom of the stages is therefore called 'congruent practice,' because one acts congruently with those phenomenal affairs. This is subsequently attained \[wisdom\], which serves as the retinue of realizing wisdom. > — English (machine translation) (machine translation) - [Previous: 33.2](https://indike.org/pramana/in.bauddha.taisho.1735.33.2) - [Next: 33.4](https://indike.org/pramana/in.bauddha.taisho.1735.33.4) - [Up: 33](https://indike.org/pramana/in.bauddha.taisho.1735.33) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.33.3) — English, machine translation ## Linked texts (1) - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.2.28) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.33.3](https://indike.org/pramana/in.bauddha.taisho.1735.33.3) · Pramāṇa