[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) › 38.19 # 大方廣佛華嚴經疏 38.19 大方廣佛華嚴經疏 38.19 - **Language:** Classical Chinese ### [38.19](https://indike.org/pramana/in.bauddha.taisho.1735.38.19) 第四隨順世智勝者，明染障對治。染即煩惱，障即所知。文分為三：初總標多門、二「所謂」下別示其相、三「及餘」下總結成益。二中，顯五明相，故《大般若》云「五地菩薩學五明故。」即分為五：一文字算數是其聲明，通治懦智障。言文字者，名句文身，即聲論中法施設建立故。算數，即數建立故。又治取與生疑障。二圖書至咸通達，即當因明。咸通達者，正是明義。種種論者，言論、尚論、諍論、毀謗論、順正論、教道論等，類非一故。地水火風，即是諍論中攝，謂諸邪見計不同故。順世外道，唯地為因，一切皆以微塵成故。水風二仙外道，以風水為因，世界水成故、風輪持故。事火外道，以火為因，火成熟故。圖書印璽即尚論，隨世所聞故。又此圖書亦正教量，即治所用事中忘障。論云「取與寄付即事中障，聞法思義解中障，作不作已作未作應作不應作皆業中障。」印障亦是現量，又治所取物不守護障。璽即玉印。三「又善」下即醫方明，即四大不調眾生毒相病障對治故。善療能斷，皆除斷方便，斷已不生故名為善。癲至蠱毒，病相病因。於中顛等內四大，鬼等外眾生，蠱毒通二。有草毒蛇等毒，故論經說呪藥等即病因死因對治，即善方藥攝。四「文筆」下工巧明。文筆讚詠即書算計度，數印工業中書所攝故。韻屬曰文，對詞曰筆，顯德為讚，寄情曰詠。次歌至談說，即音樂工業悉善其事。通上二文，皆憂惱障對治。國城至其宜，即營造工業。草樹華果，亦兼營農工業。此即不喜樂障對治。金至示人，即生成工業繫閉障對治。日月至無錯謬，即占相工業，是所得報分過作惡因障對治。謂皆由前世惡因，感此凶吉等故。日月五星以為七曜，及二十八宿，並上知天文；地震，即下知地理；夜夢至休咎，即中知人情；鳥鳴即察鳥情，亦是人情所感，咸善無謬，總究上三才。五「持戒」下內明，治五種染：一持戒治破戒染；二入禪治貪欲染；三神通治邪歸依染；四無量治妄行功德染，謂治殺生祀祠求梵福故；五四無色定治妄修解脫染。上來所釋多依本論及《瑜伽》十三四五，其中更有別理，恐厭繁文。又論與經有不次者，但可以論就經，不可迴經從論。第三總結成益者，此起世智具四種相：一異障中無障，故云但於眾生不為損惱。事中不知名之為障，損惱生事復是事中異障，今無此捕獵等之異障；二與無過樂即為利益故，謂雖不惱令其染著，亦不為之；三發起清淨即咸悉開示，謂能起助道之事；四所用清淨，即漸令安住無上佛法，謂用此得淨故。 > The fourth \[fruit\], the excellence of wisdom in accordance with the worldly, clarifies the counteracting of defiled hindrances. Defilement is the affliction, and hindrance is the knowable. The text is divided into three parts: first, universally indicating the many approaches; second, from 'namely' onward, specifically showing their characteristics; third, from 'and other' onward, universally concluding the achievement of benefit. In the second part, the characteristics of the five sciences (vidyā) are displayed; thus the Mahāprajñāpāramitā states: 'The bodhisattva on the fifth stage studies the five sciences.' Thus they are divided into five: First, writing and mathematics are the science of linguistics (śabdavidyā), which comprehensively counteracts the hindrance of dull wisdom. 'Writing' refers to name-, phrase-, and syllable-bodies, which are the nominal designations established in the linguistic treatise. 'Mathematics' is the establishment of numbers. It also counteracts the hindrance of giving rise to doubt regarding giving and receiving. Second, from 'books and charts' to 'all are thoroughly mastered' corresponds to the science of logic (hetuvidyā). 'All are thoroughly mastered' precisely means logic. 'Various treatises' refers to discursive treatises, venerated treatises, debate treatises, slanderous treatises, orthodox treatises, instructional treatises, etc., which are of more than one kind. Earth, water, fire, and wind are subsumed under debate treatises, referring to the varying speculations of various wrong views. The Lokāyata non-Buddhists take only earth as the cause, because everything is formed of subtle particles (paramāṇu). The two non-Buddhist sages of water and wind take wind and water as the cause, because the world is formed from water and held by wind circles. The fire-worshipping non-Buddhists take fire as the cause, because fire matures \[things\]. Books, charts, and seals are venerated treatises, according with what is heard in the world. Moreover, these books and charts are also the valid cognition of correct scripture, thereby counteracting the hindrance of forgetfulness regarding practical matters. The treatise says: 'Giving, receiving, and entrusting are hindrances in practical matters; listening to the Dharma and pondering the meaning are hindrances in understanding; acting or not acting, already done or not yet done, what should be done or should not be done, are all hindrances in action.' The seal is also direct perception (pratyakṣa), and it also counteracts the hindrance of not safeguarding acquired items. 'Xi' is a jade seal. Third, from 'further skilled' onward is the science of medicine (cikitsāvidyā), which counteracts the illness hindrance of the disharmony of the four elements and toxic conditions of sentient beings. 'Skillfully curing and able to eradicate' are both expedients of eliminating and terminating, not arising again once terminated, hence called 'skillful'. From 'epilepsy' to 'parasitic poisons' are the symptoms and causes of illness. Among these, epilepsy and the like are internal four elements, ghosts and the like are external sentient beings, and parasitic poisons encompass both. There are plant poisons, snake poisons, etc.; hence the treatise and sūtra say that incantations, medicines, and so forth counteract the causes of illness and death, being subsumed under skillful formulas and medicines. Fourth, from 'literary composition' onward is the science of crafts and arts (śilpakarmasthānavidyā). Literary composition and eulogies are calculation, seals, and clerical work subsumed under scribal work. Rhymed composition is called 'wen' (verse), and parallel prose is called 'bi'; displaying virtues is 'praise', and conveying feelings is 'ode'. Next, from 'singing' to 'discourses', all such affairs of musical crafts are skillfully mastered. Comprehensively, the above two texts both counteract the hindrance of sorrow and affliction. From 'cities and towns' to 'their suitability' is the craft of construction. Grasses, trees, flowers, and fruits also encompass agricultural crafts. This counteracts the hindrance of lack of joy. From 'gold' to 'shown to others' is the production craft, counteracting the hindrance of confinement. From 'sun and moon' to 'without error' is the craft of divination and physiognomy, which counteracts the hindrance of committing evil causes through excess in the experienced fruition. That is, all these are due to past evil causes inducing this good or bad fortune. The sun, moon, and five planets make up the seven luminaries, which together with the twenty-eight lunar lodges constitute the upper knowledge of astronomy; earthquakes constitute the lower knowledge of geography; from 'night dreams' to 'good and bad omens' constitutes the middle knowledge of human sentiments; birds' cries means discerning the sentiments of birds, which are also induced by human sentiments; all are mastered without error, comprehensively investigating the above three powers (Heaven, Earth, and Man). Fifth, from 'upholding precepts' onward is the inner science (ādhyātmavidyā), which counteracts five kinds of defilement: 1. Upholding precepts counteracts the defilement of breaking precepts; 2. Entering dhyāna counteracts the defilement of covetous desire; 3. Supernormal powers counteract the defilement of taking false refuge; 4. The immeasurables counteract the defilement of falsely practicing merit, meaning counteracting animal sacrifice to seek the bliss of Brahmā; 5. The four formless absorptions counteract the defilement of falsely cultivating liberation. The above explanations mostly rely on the basic treatise and fascicles thirteen, fourteen, and fifteen of the Yogācārabhūmi; therein lie further distinct principles, but I fear making the text tedious. Furthermore, where the treatise and sūtra do not align in sequence, one must simply adapt the treatise to the sūtra, not overturn the sūtra to follow the treatise. The third part, universally concluding the achievement of benefit: This arising of worldly wisdom possesses four characteristics: 1. Non-obstruction amid divergent hindrances; thus it says, 'yet it causes no harm or vexation to sentient beings.' Ignorance in practical matters is called a hindrance; harming and vexing sentient beings is further a divergent hindrance in practical matters; now there are no such divergent hindrances like hunting; 2. Bestowing blameless joy, which is 'for the sake of benefit', meaning that while not vexing, if it causes them defiled attachment, one also does not do it; 3. Generating purity, which is 'all is completely revealed and taught', meaning being able to generate matters that aid the path; 4. Purity of application, which is 'gradually causing them to securely abide in the unsurpassed Buddha-Dharma', meaning utilizing this to attain purity. > — English (machine translation) (machine translation) - [Previous: 38.18](https://indike.org/pramana/in.bauddha.taisho.1735.38.18) - [Next: 38.20](https://indike.org/pramana/in.bauddha.taisho.1735.38.20) - [Up: 38](https://indike.org/pramana/in.bauddha.taisho.1735.38) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.38.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.38.19](https://indike.org/pramana/in.bauddha.taisho.1735.38.19) · Pramāṇa