[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) › 40.20 # 大方廣佛華嚴經疏 40.20 大方廣佛華嚴經疏 40.20 - **Language:** Classical Chinese ### [40.20](https://indike.org/pramana/in.bauddha.taisho.1735.40.20) 第二位果中，三果同前。就調柔中分四：初調柔行、二教智淨、三別地行相、四結說地名。前中有法、喻、合。法中三：初鍊行緣、次「悉以」下能鍊行。於中「聞已受持」下是得義持，三昧慧光是所持義。隨順修行，此句示現得義持因。因何事耶？謂因依前三昧勝故，得如實奢摩他等憶持不捨，正顯能持。又「得已」下亦是所持。三「經於」下明所鍊淨。轉更明淨者，解脫彼障故，又由前證得彼佛法藏義故。喻中，真金喻證，亦喻信等。瑠璃，喻方便智，由方便智數磨，令出世證智發教智光轉勝前也。合中，方便慧即上不住道，合前瑠璃。隨逐觀察，合數磨瑩。轉更明淨者，般若現前故。轉復寂滅者，證智脫彼障故。二「譬如月」下明教智淨，以月光寬大勝於前地，但取月輪為喻也。四種風輪者，〈出現品〉有能持等四種風輪，非今四輪，以彼不是壞散風故。有散壞風復無四種，未見經論不可定斷。且就義釋：即四時之風，春曰和風，喻煩惱魔順愛心故。夏曰炎風，喻於蘊魔多熱惱故。秋曰凉風，亦曰金風，喻於死魔果熟收殺故。冬曰寒風，喻於天魔敗藏人善故。行四魔行即是魔道。餘文可知。攝報中言聲聞難問無能屈者，已知二乘緣諦等故。 > In the second, the fruit of the station, the three fruits are the same as before. Regarding pliancy, it is divided into four: first, pliant practice; second, purification of teaching-wisdom; third, the specific stage's marks of practice; fourth, concluding by stating the name of the stage. In the former there are the doctrine, the metaphor, and the application. In the doctrine there are three: first, the conditions for refining practice; next, from 'all with...' onward, that which can refine practice. Within this, from 'having heard, receiving and upholding...' onward is the attainment of the dhāraṇī of meaning; the light of samādhi wisdom is the meaning that is upheld. 'Cultivating in accordance'—this clause demonstrates the cause for attaining the dhāraṇī of meaning. Due to what matter? Due to relying on the superiority of the preceding samādhi, one attains as-it-is śamatha and the like, mindfully retaining them without abandonment, which directly reveals what can uphold. Furthermore, from 'having attained...' onward is also what is upheld. Third, from 'passing through...' onward explains the purification of what is refined. 'Becoming all the more clear and pure' means liberation from those obscurations, and also because of previously realizing the meaning of that treasury of the Buddha's Dharma. In the metaphor, pure gold illustrates realization, and also illustrates faith and the like. Lapis lazuli illustrates the wisdom of skillful means; being repeatedly polished by the wisdom of skillful means causes the transcendent wisdom of realization to emit the light of teaching-wisdom, becoming even more superior than before. In the application, the wisdom of skillful means is the above path of non-abiding, corresponding to the lapis lazuli before. 'Investigating and observing in succession' corresponds to repeated polishing. 'Becoming all the more clear and pure' is because prajñā is present. 'Becoming all the more quiescent' is because the wisdom of realization is liberated from those obscurations. Second, from 'Just as the moon...' onward explains the purification of teaching-wisdom: because the moonlight is broad and vast, surpassing the previous stage, the lunar disc is taken as the metaphor. As for the four kinds of wind-discs: in the 'Manifestation Chapter' there are four kinds of wind-discs such as the power-holding one, which are not these four discs, because those are not scattering and destroying winds. That there are winds of scattering and destruction, yet not four kinds, cannot be determined without seeing sūtras and treatises. For now, interpreting according to the meaning: they are the winds of the four seasons. Spring is called the gentle wind, illustrating the affliction Māra (kleśa-māra), because it accords with the mind of craving. Summer is called the scorching wind, illustrating the skandha Māra, because of its abundant feverish distress. Autumn is called the cool wind, also called the golden wind, illustrating the death Māra (mṛtyu-māra), because fruits ripen and are harvested and killed. Winter is called the cold wind, illustrating the Devaputra Māra, because it ruins and conceals human goodness. Practicing the actions of the four Māras is precisely the path of Māra. The rest of the text can be understood. In the retributive fruit, the statement that śrāvakas cannot defeat him with difficult questions is because he already knows the two vehicles' conditions, truths, and the like. > — English (machine translation) (machine translation) - [Previous: 40.19](https://indike.org/pramana/in.bauddha.taisho.1735.40.19) - [Next: 40.21](https://indike.org/pramana/in.bauddha.taisho.1735.40.21) - [Up: 40](https://indike.org/pramana/in.bauddha.taisho.1735.40) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.40.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.40.20](https://indike.org/pramana/in.bauddha.taisho.1735.40.20) · Pramāṇa