[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) › 49.39 # 大方廣佛華嚴經疏 49.39 大方廣佛華嚴經疏 49.39 - **Language:** Classical Chinese ### [49.39](https://indike.org/pramana/in.bauddha.taisho.1735.49.39) 第四大寶出生喻，喻佛用興體密智，釋上能生。以何義故而能生耶？具四寶故。喻中有三：初總明出處體用、次徵列寶名、後結其深勝。合三同喻。列名中，衍英諸公皆云：初證道智斷惑障，二助道智斷智障，三不住道智捨於報障，上三自利；四利益眾生智，即利他行。此釋亦無大過。果地具此三道，能令學者入菩薩地故。今更一解：若直就文，文自明顯。今以法相收之，即四智菩提：一大圓鏡智。以離諸分別，名無染著。所緣行相微細難知，不忘不愚一切境相，名巧方便。二即平等性智。觀一切法若為無為，自他平等，名善分別。三即妙觀察智。此智善觀諸法自相共相無礙而轉，故說無量法而不壞法性。無量法者，即攝觀無量總持定門等。而言說者，雨大法雨，斷一切疑故。四即成所作智。知機知時，作所應作故。三「若諸如來」下合前深勝。於中，先明用勝體深。此中用勝，喻在總中。此中體深，同《法華》髻中明珠，不妄與人。然約下智不及，故稱密藏，不全同喻故。《涅槃》中明有密語而無密藏。後「此四智寶平均」下明體勝用深。平均正直，即平等性智。大慈悲等共相應故，故曰平均。一味相續，名為正直。二端潔，即大圓鏡智。端者，純淨圓德，現種依持故。潔者，性相清淨，離諸雜染故。三妙好，即妙觀察智。四普能利益，即成所作智。此約別配。今以四智圓融故，四德亦該四寶。況四智乃十中之一，則永異餘宗。 > Fourth is the simile of the great jewel bringing forth, which illustrates the Buddha's wisdom of activating functions while the essence is hidden, explaining the aforesaid ability to produce. For what reason is it able to produce? Because it possesses the four jewels. The simile has three parts: first, a general explanation of the provenance, essence, and function; second, querying and listing the names of the jewels; third, concluding with their profundity and supremacy. The application of the simile has the same three parts. In listing the names, masters such as Yanying all say: first, the wisdom of the path of realization severs the cognitive obscurations (kleśāvaraṇa); second, the wisdom of the path of aid severs the obscurations to omniscience (jñeyāvaraṇa); third, the wisdom of the non-abiding path relinquishes the retributive obscurations; these three are for self-benefit. Fourth is the wisdom of benefiting sentient beings, which is the practice of benefiting others. This explanation is also not substantially mistaken, for the fruit station possesses these three paths and can cause learners to enter the bodhisattva stages. Now, another explanation is offered: if one follows the text directly, the text is clear of itself; but if we now subsume it under dharmalakṣaṇa, it refers to the bodhi of the four wisdoms: First is the great mirror wisdom (ādarśa-jñāna). Free from all conceptual discrimination, it is called 'free from defiling attachment'. Its cognitive objects and mental modes are subtle and difficult to know, never forgetting and never deluded about any objective marks; hence it is called 'skillful means'. Second is the wisdom of equality (samatā-jñāna). It contemplates all dharmas, conditioned or unconditioned, as equal between self and other; hence it is called 'skillful discrimination'. Third is the wisdom of wondrous observation (pratyavekṣā-jñāna). This wisdom skillfully observes the specific and common characteristics of all dharmas, operating unobstructed; therefore it explains immeasurable dharmas without destroying the dharmatā. The 'immeasurable dharmas' subsume and observe immeasurable gateways of dhāraṇī, samādhi, and so forth; as for 'explaining', it rains down the great rain of Dharma to sever all doubts. Fourth is the wisdom of accomplishing actions (kṛty-anuṣṭhāna-jñāna). Knowing the capacities and the times, it accomplishes what should be done. Third, from 'If the Tathāgatas...' onward, applies the prior profundity and supremacy. Within this, it first explains the supremacy of function and profundity of essence. Here, the supremacy of function is illustrated in the general section. Here, the profundity of essence is like the bright pearl in the topknot in the Lotus Sūtra, not carelessly given to people. Yet, because lower intellects cannot reach it, it is termed a 'secret storehouse', not being entirely identical to the simile, since the Nirvāṇa Sūtra clarifies that there are secret words but no secret storehouse. Next, from 'These four jewel-wisdoms are equal and upright...' onward, it clarifies the supremacy of essence and profundity of function. 'Equal and upright' is the wisdom of equality. Because it is associated with great compassion and the like, it is called 'equal'. Being of one flavor and continuous, it is called 'upright'. Second, 'proper and pure' is the great mirror wisdom. 'Proper' refers to pure, perfect virtue, supporting both actualities and seeds. 'Pure' refers to nature and characteristics being immaculate, free from all defilements. Third, 'wondrously fine' is the wisdom of wondrous observation. Fourth, 'universally able to benefit' is the wisdom of accomplishing actions. This is according to specific correspondence. Now, because the four wisdoms perfectly interpenetrate, the four virtues also cover the four jewels. Moreover, since the four wisdoms are merely one among the ten, this is eternally distinct from other schools. > — English (machine translation) (machine translation) - [Previous: 49.38](https://indike.org/pramana/in.bauddha.taisho.1735.49.38) - [Next: 49.40](https://indike.org/pramana/in.bauddha.taisho.1735.49.40) - [Up: 49](https://indike.org/pramana/in.bauddha.taisho.1735.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.49.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.49.39](https://indike.org/pramana/in.bauddha.taisho.1735.49.39) · Pramāṇa