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# 大方廣佛華嚴經隨疏演義鈔 52.64

大方廣佛華嚴經隨疏演義鈔 52.64

- **Language:** Classical Chinese

### [52.64](https://indike.org/pramana/in.bauddha.taisho.1736.52.64)

疏「是則定因」下，第四定其因數。伴佛之加唯是定因，故加因闕一，足前得定還成四因。故上云「讚其得定」，顯有加因。於中三：初正明、二「所以第三會」下引例成立、三「故不可」下結彈古人。初文可知。二中凡言又亦，皆是重義。上已有一，下方言又。若初伴佛是其加相，主佛本願初是加因，何得言又？亦字同此。明知伴加已是定因。下三亦是定因，故云又耳。

> Regarding the Commentary's statement: 'Thus the cause of concentration' downward, this is the fourth part, determining the number of causes. The empowerment of the accompanying Buddhas is solely the cause of concentration; hence the causes of empowerment are short by one, but completing the preceding attainment of concentration still amounts to four causes. Therefore, it was said above: 'praising his attainment of concentration,' revealing that there is a cause of empowerment. Therein are three parts: first, directly clarifying it; second, from 'Therefore at the third assembly' downward, citing parallels to establish it; and third, from 'Therefore it is impermissible' downward, concluding by rebuking the ancient masters. The first text is understandable. In the second part, wherever 'further' or 'also' is spoken, they are both senses of repetition. When there is already one above, only then does one say 'further' below. If the initial accompanying Buddhas are the characteristic of empowerment and the host Buddha's original vow is initially the cause of empowerment, how could one say 'further'? The character 'also' is the same as this. One clearly knows that the accompanying empowerment is already a cause of concentration; the three below are also causes of concentration; hence it merely says 'further'.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.52.64) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.52.64](https://indike.org/pramana/in.bauddha.taisho.1736.52.64) · Pramāṇa
