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# 大方廣佛華嚴經隨疏演義鈔 69.39

大方廣佛華嚴經隨疏演義鈔 69.39

- **Language:** Classical Chinese

### [69.39](https://indike.org/pramana/in.bauddha.taisho.1736.69.39)

疏「合中」下，合文分三：一正合經文、二結成離過、三別釋。「捨一切功用行者」，牒經。「過所治故」者，即論釋。謂所治者，即七地中功用之心。「得無功用法者」，牒經。「得彼治法」者，論釋，以有八地無功用無分別智為能治故。「身口意等息者」，牒經。「以得無功用法自然行」者，論釋。以自然行不作意故，云身口等息，非謂不行行，故云自然行也。如船乘風入海，但見不施功，非船不進，故疏引淨忍分中無所取著以為證成，故前論云「非無治法」。

> Regarding the commentary's "In the application..." onward: the text of the application is divided into three: first, directly applying \[the metaphor\] to the sūtra text; second, concluding the departure from faults; third, distinctly explaining. "Relinquishing all effortful practices" resumes the sūtra. "Because of transcending what is to be countered" is the treatise's explanation; that which is to be countered refers to the effortful mind in the seventh stage. "Attaining effortless dharmas" resumes the sūtra. "Attaining that antidotal dharma" is the treatise's explanation, because the eighth stage's effortless, non-discriminating wisdom serves as the antidote. "Body, speech, and mind, etc., cease" resumes the sūtra. "Because by attaining effortless dharmas one acts spontaneously" is the treatise's explanation. Because acting spontaneously is without deliberate intention, it says that body, speech, and so on cease; it does not mean not engaging in practice, which is why it says "acts spontaneously." Just as when a ship enters the sea driven by the wind, one merely sees no exertion of effort, yet it is not that the ship does not advance; therefore the commentary cites the absence of grasping in the pure acceptance section as proof, and hence the earlier treatise says "it is not without antidotal dharmas."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.69.39) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.69.39](https://indike.org/pramana/in.bauddha.taisho.1736.69.39) · Pramāṇa
