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# 請觀音經疏闡義鈔 3.19

請觀音經疏闡義鈔 3.19

- **Language:** Classical Chinese

### [3.19](https://indike.org/pramana/in.bauddha.taisho.1801.3.19)

「火為緣」者，以火喻受戒作法也。「定慧亦爾」者，例戒學各具作無作也。「對此」下云云者，對止行事善及戒學無作作兩善，是約前二行人論表法也，對定慧則約後八行人論表法也，故前明定慧含大小偏圓界內外義。凡論表法，意令行人睹對香華，無忘自己戒定慧耳。不了此旨，唯數外境，何所益哉？

> In "fire serves as the condition", fire is an analogy for the ritual action of receiving the precepts. In "samādhi and wisdom are also like this", it exemplifies the training in morality as each possessing manifest and unmanifest action. From "corresponding to this" onward, etc.: corresponding to active and cessative phenomenal goodness and the unmanifest and manifest two goodnesses of the training in morality, it discusses the symbolic representation of Dharma in terms of the first two practitioners; corresponding to samādhi and wisdom, it discusses the symbolic representation of Dharma in terms of the latter eight practitioners. Thus earlier it explained that samādhi and wisdom contain the meanings of greater and lesser, biased and round, within and beyond the realms. Whenever discussing the symbolic representation of Dharma, the intention is to lead practitioners, upon viewing incense and flowers, not to forget their own morality, samādhi, and wisdom. If one does not comprehend this import, merely counting external objects, what benefit could there be?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1801~en-mt.3.19) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1801.3.19](https://indike.org/pramana/in.bauddha.taisho.1801.3.19) · Pramāṇa
