[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) › 69.33 # 大方廣佛華嚴經隨疏演義鈔 69.33 大方廣佛華嚴經隨疏演義鈔 69.33 - **Language:** Classical Chinese ### [69.33](https://indike.org/pramana/in.bauddha.taisho.1736.69.33) 疏「護此地一切所治障想」者，護，防也、捨也。此是論主別釋此句，揀於上二。恐有問言：但離相想於義已足，何須更離一切執著？故今通云：以上相想言通善惡，今明除所治障想，謂貪求佛法，故論經云「離一切貪著，非除能治無分別智想，以此治想為能護故」，如上淨忍分中無所取著也。四即二利行體，五即寄對顯勝，不可形奪退其勝相，云不退也。故合上二句為正行廣大。六離功用之動，七有報行之治故，合以為離障寂靜。今經但言「寂滅現前」，論經云「一切寂靜而現前故，真如一切寂靜現前故。」釋曰：上句教道寂靜，下句證道寂靜，故疏云「以證真如為能治故，一切寂靜。」其一切言，即含教也。 > Regarding the commentary's "protecting against all conceptualizations of the hindrances to be countered in this stage": "protecting" means guarding against and relinquishing. This is the treatise master's distinct explanation of this phrase, distinguishing it from the preceding two. Fearing someone might ask, "Simply parting from signs and conceptualizations would already suffice for the meaning; why must one further part from all attachments?", it is thus now clarified: because the aforementioned "conceptualizations of signs" refers generally to both good and bad, it is now explained that the conceptualizations of the hindrances to be countered are eliminated—namely, craving for the Buddha-Dharma. Therefore the treatise sūtra says: "Parting from all greedy attachments; not eliminating the conceptualization of non-discriminating wisdom, which is the antidote, because this antidotal conceptualization serves to protect," just as in the pure acceptance section above there is no grasping. The fourth is the essence of the practice of twofold benefit. The fifth relies on contrast to reveal superiority; its superior characteristic cannot be eclipsed or made to regress, which is why it is called "non-retrogressing." Thus the preceding two phrases are combined to form the vastness of the correct practice. The sixth parts from the agitation of effortful exertion, and the seventh possesses the antidote of fruition-practice; hence they are combined to form quiescence freed from hindrances. The present sūtra merely says, "Cessation becomes manifest," while the treatise sūtra says, "Because all is quiescent and becomes manifest; because tathatā is entirely quiescent and becomes manifest." Explanation: The upper phrase refers to the quiescence of the path of teaching; the lower phrase refers to the quiescence of the path of realization. Therefore the commentary says: "Because realizing tathatā serves as the antidote, all is quiescent." The word "all" encompasses the teaching as well. > — English (machine translation) (machine translation) - [Previous: 69.32](https://indike.org/pramana/in.bauddha.taisho.1736.69.32) - [Next: 69.34](https://indike.org/pramana/in.bauddha.taisho.1736.69.34) - [Up: 69](https://indike.org/pramana/in.bauddha.taisho.1736.69) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.69.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.69.33](https://indike.org/pramana/in.bauddha.taisho.1736.69.33) · Pramāṇa