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# 大方廣佛華嚴經疏 33.7

大方廣佛華嚴經疏 33.7

- **Language:** Classical Chinese

### [33.7](https://indike.org/pramana/in.bauddha.taisho.1735.33.7)

已知大意，次正釋文。因成就大，即初二句。慈悲是利他；願通二利；力通上三，以二利熏修不同二乘，故名為力。下句即二利之功，出生地行正是因義。二因漸成就大，即次第二字。論云「說聞思慧等次第，乃至能成出世間智因故。」此云等者，通有二義：一者等上，以其修慧是第三大，故不等之。二者等修，修有二種：一者緣修，屬此門攝；二者真修，屬第三攝。由等義有含，故但云等。不爾，何不但言聞思修，而以等替修？

> Having understood the general meaning, next we directly interpret the text. The greatness of the accomplishment of cause corresponds to the first two lines. Kindness and compassion are benefiting others; vows pertain to both benefits; power pertains to all three above, because perfuming and cultivating both benefits differs from the two vehicles, hence called 'power.' The following line is the merit of the two benefits, and giving rise to the practices of the stages is precisely the meaning of cause. Second, the greatness of the gradual accomplishment of cause corresponds to the subsequent second character. The treatise says: 'Explaining the sequence of wisdoms born of hearing, reflection, and so forth, up to being able to accomplish the cause of supramundane wisdom.' The word 'and so forth' here admits of two meanings: First, it equates with what is above; because the wisdom of cultivation is the third greatness, it is not included in 'and so forth.' Second, it includes cultivation, for cultivation is of two kinds: first, cultivation directed at conditions, which is subsumed under this gate; second, true cultivation, which is subsumed under the third. Because the meaning of 'and so forth' contains this, it simply says 'and so forth.' If not, why not simply say 'hearing, reflection, and cultivation,' instead of replacing 'cultivation' with 'and so forth'?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.33.7) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1735.33.7](https://indike.org/pramana/in.bauddha.taisho.1735.33.7) · Pramāṇa
