[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) › 33.6 # 大方廣佛華嚴經疏 33.6 大方廣佛華嚴經疏 33.6 - **Language:** Classical Chinese ### [33.6](https://indike.org/pramana/in.bauddha.taisho.1735.33.6) 自下第二復顯說大令生正信。五偈分三：初一偈半正顯說大三成就義；二有三偈彰己無過，誡眾除失；三有半偈示說分齊，但是說因。今初言三成就者，一因成就大，謂慈悲願力為起行本，故名為因。二因漸成就大，謂聞思慧等為出世智因，起之不頓，故名為漸。三教說修成就大，謂即修慧，真修契實如於正證，可寄言詮，故名教說。教說二字正揀義大，非如果分不可說故。前二不似正證，體非玄妙，不假言揀，但為出世智因，故並稱因。當分獲得，三皆成就。此三地位為在何所？此有二意：一約初地，則前二容在地前，地加行故，後一唯居地上；二約通說，地地之中加行修等慈悲願力即是因成，聞思慧等即為因漸，正證後得皆教說修。問：慈等聞等說十地中，在文易了，正證之相何處是耶？答：此有二意。一地體玄妙不可直彰，寄法顯示即是其相，謂如十善、禪支、道品、諸諦等。二因滿入處即是正證，如初地云名住菩薩歡喜地不動相應故。八地云入一切法如虛空性，成就此忍名入不動地等。即其文也。以真實正證不可說示故。此二類皆是說修。若爾，上三漸次，何以諸佛教說證耶？彼從所表義大，故名為證；今從可說，但得云說故。上論云「因此說大能得彼義故。」 > From here below is the second \[major section\], which further reveals the greatness of explanation to engender correct faith. The five gāthās are divided into three parts: first, one and a half gāthās directly reveal the meaning of the three accomplishments of the greatness of explanation; second, three gāthās show that he himself is free of fault and admonish the assembly to eliminate their shortcomings; third, half a gāthā indicates the demarcation of the explanation, being merely the explanation of causes. First, regarding the 'three accomplishments': first is the greatness of the accomplishment of cause, meaning that the power of kindness, compassion, and vows serves as the basis for initiating practice, hence called 'cause.' Second is the greatness of the gradual accomplishment of cause, meaning that the wisdoms born of hearing, reflection, and so forth serve as the causes of supramundane wisdom; arising non-suddenly, it is called 'gradual.' Third is the greatness of the accomplishment of the cultivation of teaching and explanation, which is the wisdom of cultivation: true cultivation accords with reality just as in direct realization, and it can be entrusted to verbal explanations, hence called 'teaching and explanation.' The two words 'teaching and explanation' precisely distinguish it from the greatness of meaning, for unlike the portion of fruition, it is not inexpressible. The previous two do not resemble direct realization, their essence is not profound and subtle, and they do not require words to distinguish them, but merely serve as the causes for suprundane wisdom, hence both are termed 'causes.' Obtained according to their respective portions, all three are accomplishments. In which stations of the stages are these three located? There are two interpretations: First, in terms of the first stage, the first two may reside prior to the stages as preparatory application for the stage, while the last one resides solely upon the stages. Second, in terms of the general explanation, throughout stage after stage, preparatory application, cultivation, and so on, with the power of kindness, compassion, and vows, are the accomplishment of cause; the wisdoms born of hearing, reflection, and so forth are the gradual cause; and direct realization and subsequent attainment are both the cultivation of teaching and explanation. Question: Kindness and so forth, hearing and so forth, are easily understood in the text throughout the explanation of the ten stages; where are the marks of direct realization? Answer: There are two interpretations. First, the essence of the stages is profound and subtle and cannot be directly revealed; manifesting it through dharmas is itself its mark, such as the ten good deeds, factors of dhyāna, factors of the path, the truths, and so forth. Second, the locus of entry where causes are fulfilled is itself direct realization, just as the first stage says: 'Named abiding in the Bodhisattva Ground of Joy, because it corresponds to immovability'; and the eighth stage says: 'Entering into the nature of all dharmas like space; accomplishing this patience is called entering the Immovable Stage,' and so forth—these are precisely its passages, because true direct realization cannot be verbally demonstrated. Both of these categories belong to the cultivation of explanation. If so, why do the teachings of all Buddhas call the above three gradations 'realization'? Those are termed 'realization' based on the greatness of meaning that they express; here, based on what can be explained, they can only be called 'explanation.' Hence the treatise above states: 'Because by means of this greatness of explanation, one is able to attain that meaning.' > — English (machine translation) (machine translation) - [Previous: 33.5](https://indike.org/pramana/in.bauddha.taisho.1735.33.5) - [Next: 33.7](https://indike.org/pramana/in.bauddha.taisho.1735.33.7) - [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.33.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.33.6](https://indike.org/pramana/in.bauddha.taisho.1735.33.6) · Pramāṇa