[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) › 33.4 # 大方廣佛華嚴經疏 33.4 大方廣佛華嚴經疏 33.4 - **Language:** Classical Chinese ### [33.4](https://indike.org/pramana/in.bauddha.taisho.1735.33.4) 第三一偈寄對彰微者，對聞思等以顯微故。初句舉法體。智是所起地智，即前五偈所明根本之智。起者即加行、後得，二皆觀如，如即佛境，並為能起。故論云「以何觀、以何同行能起此智？」此即前偈「何觀者？前境界觀。何同行者？前檀等行。」皆言何者，隨何觀行，是非一之言，以加行隨地不同，後得緣境各別故。次二句明難說，於中初句非心數故難說。非念者，非思慧境故。離心道者，非報生識智境故。報生識者，如上違請中辨。後句明不同三科，有色心、根境，故不可說。論經云非陰界入說，論釋非說云離文字故，今經略無說字，門即是說。故《法華》中以說為智門。下句明不可聞。智知者，唯證智知故。意不及者，如聞取故，即依智不依識也。 > Third, regarding the one gāthā that relies on contrasts to reveal the subtlety: this is because it reveals subtlety by contrasting it with \[wisdoms\] born of hearing, reflection, and so forth. The first line presents the essence of the dharma. 'Wisdom' is the wisdom of the stages that arises, which is the fundamental wisdom explained in the previous five gāthās. 'Arising' refers to the preparatory and subsequently attained \[wisdoms\]; both contemplate suchness, and suchness is the realm of the Buddha, both acting as that which gives rise \[to it\]. Thus the treatise says: 'By what contemplation and by what congruent practice can this wisdom be aroused?' This corresponds to the previous gāthā: 'What contemplation? The aforementioned contemplation of the objective realm. What congruent practice? The aforementioned practices of giving and so on.' The use of 'what' in each case refers to whatever contemplation or practice, being an expression of non-singularity, because preparatory application differs according to the stage, and subsequently attained \[wisdom\] observes diverse objective realms. The next two lines clarify that it is difficult to explain, in which the first line indicates that it is difficult to explain because it is not a mental concomitant. 'Non-thought' means it is not the realm of the wisdom born of reflection. 'Transcending the paths of the mind' means it is not the realm of reward-born consciousness and cognition. As for 'reward-born consciousness,' it has been discriminated above under the section on opposing the request. The subsequent line clarifies that it is not identical with the three categories \[of skandhas, dhātus, and āyatanas\], which have form, mind, faculties, and objects, and is therefore inexpressible. The treatise's version of the sūtra states that 'it is not explained through the skandhas, dhātus, or āyatanas'; the treatise's commentary explains 'not explained' as 'devoid of letters.' The present sūtra omits the word 'explained'; 'gate' simply means 'explanation.' Thus the Lotus Sūtra takes explanation as the gate of wisdom. The final line clarifies that it cannot be heard. 'Known by wisdom' means it is known only by realizing wisdom. That 'the mind cannot reach it' means it cannot be grasped as it is heard; that is, one relies on wisdom, not on consciousness. > — English (machine translation) (machine translation) - [Previous: 33.3](https://indike.org/pramana/in.bauddha.taisho.1735.33.3) - [Next: 33.5](https://indike.org/pramana/in.bauddha.taisho.1735.33.5) - [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.33.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.33.4](https://indike.org/pramana/in.bauddha.taisho.1735.33.4) · Pramāṇa