[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 58.23 # 大方廣佛華嚴經隨疏演義鈔 58.23 大方廣佛華嚴經隨疏演義鈔 58.23 - **Language:** Classical Chinese ### [58.23](https://indike.org/pramana/in.bauddha.taisho.1736.58.23) 第九願，疏「先總明」下，然釋乘不退輪有二義：前義三業不空是輪之用、後義三業不空是輪之體。疏「實則互有」者，謂見身亦得實智及斷惑，聞聲必定斷惑，信意決定得智。疏「一種種苦」者，藥王樹枝葉華果各除病故。疏「論主對前」下，即疏別意，於中光出論意。言「對前安樂」者，即《佛地論》中利樂之文，總有四對，如〈光明覺品〉。此中用斷惡為利益，進善為安樂。然前之作業，就行體立名，三業所為故，取其成益乃是安樂；今此即就行益立名。從「實則」下，正顯疏意。意云：前之三業通有利益安樂，故今二喻各喻一能，藥能治病故喻捨惡等，即利益也；寶滿人意故喻進善等，即安樂也。故上所喻三業之中，影略已顯利益安樂。生信決定即是進善，永離煩惱即是除惡，釋云互通，三皆兼二。 > Regarding the ninth vow: The commentary's "first, generally explaining" downward: explaining the vehicle that turns the non-retrogressing wheel has two meanings: the former meaning is that the three karmas not being in vain are the wheel's function; the latter meaning is that the three karmas not being in vain are the wheel's essence. The commentary's "in reality they mutually include each other": this means that seeing the body also obtains real wisdom and eradicates delusion; hearing the voice definitely eradicates delusion; and having faith in the mind definitely obtains wisdom. The commentary's "one, various sufferings": the branches, leaves, flowers, and fruits of the medicinal king tree each cure diseases. From the commentary's "the treatise master, contrasting with the preceding" downward: this is the commentary's distinct view, bringing out the treatise's intent. Stating "contrasting with the preceding peace and happiness": this refers to the passage on benefit and joy in the Buddhabhūmi-śāstra, which has four pairs in all, as in the "Chapter on Illumination and Awakening." Here, eradicating evil is taken as benefit, and advancing in goodness is taken as peace and happiness. However, the preceding performance of action was designated according to the essence of the practice—because it was performed by the three karmas, taking its accomplished benefit constitutes peace and happiness. The present case designates it according to the benefit of the practice. From "in reality" downward, it directly reveals the commentary's intent. The intent is: the preceding three karmas both have benefit and peace; hence, the two present metaphors each illustrate one capacity: medicine can cure disease, so it illustrates abandoning evil and so forth, which is benefit; jewels fulfill people's wishes, so they illustrate advancing in goodness and so forth, which is peace and happiness. Therefore, within the three karmas illustrated above, the implicit coverage has already revealed benefit and peace. Producing faith with certainty is advancing in goodness; permanently departing from defilements is eliminating evil. Explaining that they mutually permeate each other means that all three karmas partake of both. > — English (machine translation) (machine translation) - [Previous: 58.22](https://indike.org/pramana/in.bauddha.taisho.1736.58.22) - [Next: 58.24](https://indike.org/pramana/in.bauddha.taisho.1736.58.24) - [Up: 58](https://indike.org/pramana/in.bauddha.taisho.1736.58) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.58.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.58.23](https://indike.org/pramana/in.bauddha.taisho.1736.58.23) · Pramāṇa