[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) › 71.24 # 大方廣佛華嚴經隨疏演義鈔 71.24 大方廣佛華嚴經隨疏演義鈔 71.24 - **Language:** Classical Chinese ### [71.24](https://indike.org/pramana/in.bauddha.taisho.1736.71.24) 疏「一至金剛之頂」者，謂金剛喻定之前，猶有生死之有，故名有頂。以俱生惑種此時方斷故。以上煩惱林中云下至金剛，自約種說。雖有二義，疏意扶此，故上科云「三約位明處」。從「今取通」下，會論經。不言金剛者，欲通大小故。下偈既云「金剛道滅方畢意」，即前義為正也。九地之言亦通二義：對上三有之頂，即三界九地之九，謂欲界四禪四空應為九耳。若順前義，即善慧地，第十當其斷盡位故。四約時，易了。疏「唯智能怖」下，此即論意，以論經云「無始來不恐怖相故」，論為此釋。論云「無邊世界，唯智能怖，畏如怨賊。未曾有聞思修慧，是故不滅。」疏取論意會釋今經，可知。疏「不能隨順正修行」者，論經神通下有正修行言故。餘可知。 > Regarding the commentary's phrase "First, reaching the pinnacle of the vajra\[-like samādhi\]": this means that prior to the vajra-like samādhi, there is still the existence of saṃsāra, hence it is called "pinnacle of existence" (bhavāgra). This is because the innate defilement-seeds are only severed at this time. Since in the defilement dense forest above it was said "descending down to the vajra," this is naturally spoken in terms of seeds. Although there are two meanings, the commentary's intention favors this one; therefore the heading above said "Third, clarifying the locus in terms of stages." From "Now taking it generally..." onward, it reconciles with the treatise's sūtra text. Not mentioning the vajra is because it intends to encompass both the Great and Small \[Vehicles\]. Since the verse below says "Extinguished only in the vajra-path is it ultimately complete," the former meaning is indeed primary. The phrase "nine grounds" also admits of two meanings: when contrasted with the aforementioned pinnacle of the three existences, it refers to the nine of the three realms and nine grounds—that is, the desire realm, the four dhyānas, and the four formless \[attainments\] make nine. If conforming to the former meaning, it refers to the stage of Good Intelligence (sādhumatī-bhūmi), because the tenth \[stage\] corresponds to the rank where they are completely severed. The fourth, in terms of time, is easy to understand. Regarding the commentary's phrase "Only wisdom can terrify..." onward: this reflects the treatise's intention, because the treatise's sūtra text says "the characteristic of not having been terrified since beginningless time," for which the treatise provides this explanation. The treatise says: "In boundless worlds, only wisdom can terrify \[them\], fearing \[them\] like hostile bandits. Because one has never possessed the wisdom of hearing, contemplation, and cultivation, they are not eliminated." The commentary adopts the treatise's intention to reconcile and explain the present sūtra, which is easily understood. Regarding the commentary's phrase "unable to comply with correct practice": because below "supernormal powers" in the treatise's sūtra text there are the words "correct practice." The rest can be understood. > — English (machine translation) (machine translation) - [Previous: 71.23](https://indike.org/pramana/in.bauddha.taisho.1736.71.23) - [Next: 71.25](https://indike.org/pramana/in.bauddha.taisho.1736.71.25) - [Up: 71](https://indike.org/pramana/in.bauddha.taisho.1736.71) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.71.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.71.24](https://indike.org/pramana/in.bauddha.taisho.1736.71.24) · Pramāṇa