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# 請觀音經疏闡義鈔 3.18

請觀音經疏闡義鈔 3.18

- **Language:** Classical Chinese

### [3.18](https://indike.org/pramana/in.bauddha.taisho.1801.3.18)

「若別對」等者，示別對之失。「法身皆名為慧」者，「慧」應作「香」字之誤也，《華嚴》以五分法身皆喻香故。「豈得無定」者，五分有定身，故此示以香獨表於慧之失也。「七淨」者，一戒淨、二心淨、三見淨、四度疑淨、五分別淨、六行淨、七涅槃淨，此七名七覺淨華。《大經》云「定水湛然，滿布以七淨華」也。戒是戒學，心是定學，餘五慧學。「豈得無慧」者，此示以華獨表於定之失也。「而別」下，結責也。佛言通表，豈宜別對？「故言」下，引證，未詳。

> As for "if specifically correlated" and so forth: this shows the fault of specific correlation. In "the dharmakāya is universally termed wisdom", "wisdom" should be a scribal error for the character "incense" (xiang), because the Huayan uses the fivefold dharmakāya universally as an analogy for incense. In "how could it lack samādhi?", the fivefold \[dharmakāya\] contains the samādhi-kāya; hence this shows the fault of having incense solely symbolize wisdom. The "seven purities" are: first, purity of morality; second, purity of mind; third, purity of view; fourth, purity of overcoming doubt; fifth, purity of discernment; sixth, purity of practice; and seventh, purity of nirvāṇa. These seven are called the seven awakening pure flowers. The Mahāparinirvāṇa Sūtra says: "The water of samādhi is limpid and still, fully strewn with the seven pure flowers." Morality is the training in morality; mind is the training in samādhi; the remaining five are the training in wisdom. In "how could it lack wisdom?", this shows the fault of having flowers solely symbolize samādhi. From "yet specifically" onward, it concludes with a rebuke. The Buddha's words symbolize universally; how could one properly correlate them specifically? From "therefore it is said" onward, it adduces proof, which is not yet clear.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1801~en-mt.3.18) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1801.3.18](https://indike.org/pramana/in.bauddha.taisho.1801.3.18) · Pramāṇa
