[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 11.40 # 大方廣佛華嚴經疏 11.40 大方廣佛華嚴經疏 11.40 - **Language:** Classical Chinese ### [11.40](https://indike.org/pramana/in.bauddha.taisho.1735.11.40) 三廣釋二章中，文分為二：初通明剎種不同，釋剎種章。二別明剎種香海，雙釋二章。二段各有長行與偈。今初長行，文二：初列十門、後隨門廣釋。今初也。然此十門剎種之異，並悉不離所依華藏，故云於世界海中。所列十事，與〈成就品〉都望全異，彼通一切海，此明一海中種故。若別別相望，互有互無，起具因緣。清淨佛出，劫住轉變，彼有此無。方所、分齊、行列、趣入、力持等五，彼無此有。依住、形體、莊嚴無別，彼此名同。前後互出，都有十五。皆顯十者，俱表無盡。而或異者，彰義多端。復有同者，恐濫全別。何以起具前有此無？前段總明成立因果，此中正辯何等世界住故。餘可思準。然與前同，已如前釋。不同五事，今當說之。各各方所者，若圓滿方所，周滿法界，無處不有，不即三界、不離三界。若隨宜方所，隨十方中向背各別。各各趣入者，依門趣入。約法門者，謂三解脫。又互相現入而無來去等。各各分齊者，約事隨宜，廣陜異故。約佛分齊，則十方無際，各各行列即是道路。約事，可知；約法，謂大念慧行以為遊路。各各力加持者，即約食能令住，約法廣大法味喜樂所持。又此互出，顯佛淨土十八圓滿十五攝故。言十八者，顯色形、色分量、方所、因果。及主、輔翼眷屬、任持事業、攝益無畏、住處、路乘、門及依持。云何攝耶？此具因緣即因圓滿。依住即是依持。形狀即當形色。體攝二種：一攝顯色，七寶光明為體性故；二攝果滿，隨類之果可知。約佛，大圓鏡智相應淨識之所變故，故上偈云「或一念心普示現」。為體莊嚴攝三，謂一攝住處，如來莊嚴為住處故；二攝輔翼，菩薩嚴故；三攝眷屬，有餘眾故。清淨攝三：一攝事業，謂作有情之義利故；二攝攝益，謂現證解脫，滅彼煩惱及災橫故；三攝無畏，謂內無災橫、外無怖畏故。此中佛住，攝二圓滿：一攝主、二攝乘。或說一乘等故，方所分齊二名全同。行列即路，趣入即門，力持為任持。劫住轉變，十八中無，義同於果及事業，攝亦可成二十圓滿，於理無違。謂劫住，窮未來故。轉變，即如來神通變化。世界海普清淨轉變，即圓滿義。其無差別，彼文雖無，即由此故方顯圓滿。餘皆隨宜，故云各各。無差既同，云何各各？所無差事有多種故。若將此十對〈成就品〉十，亦得相攝，恐厭繁文。又上諸文，一一段中具多圓滿，一一融攝，故異餘宗。 > Under the third \[heading\], extensive explanation of the two chapters, the text is divided into two: first, generally explaining the differences among world-seeds, explaining the chapter on world-seeds; second, specifically explaining the world-seeds and fragrant oceans, explaining both chapters together. Both sections each have prose and verses. Now regarding the first, the prose, the text has two parts: first, listing the ten gates; second, extensively explaining them according to the gates. This is the first. Now, the differences among the world-seeds of these ten gates are all not separated from the Padmagarbha upon which they rely; hence it says 'within the world-ocean'. The ten matters listed are entirely different when compared comprehensively to the 'Chapter on the Accomplishment \[of the World\]': that chapter applies to all oceans, whereas this one clarifies the seeds within a single ocean. If compared individually to one another, they mutually have and lack items. Arising, having, causes and conditions; purity; buddhas appearing; kalpa-duration; and transformations are present in that chapter and absent here. Direction and location, boundaries, arrangements, entry, and empowerment: these five are absent in that chapter and present here. Relying and dwelling, shape and form, and adornment have no difference; their names are identical in both. Appearing mutually in the earlier and later, there are fifteen in all. That both reveal ten is because both represent inexhaustibility. That they are sometimes different manifests that the meanings have multiple aspects. That there are also identical items is for fear of confusing them as entirely different. Why is 'arising and having' present earlier and absent here? The earlier section generally clarified the causes and fruits of establishment, whereas here it specifically analyzes what kinds of worlds dwell; hence the remainder may be inferred accordingly. Those identical with the earlier have already been explained as above. The five different matters will now be discussed. As for 'each of their directions and locations': if it is the perfect direction and location, it pervades the dharmadhātu, exists nowhere, is neither identical to nor separated from the three realms. If according to suitable direction and location, it varies according to facing or turning away within the ten directions. As for 'each of their entries': entry is made according to gates. In terms of Dharma gates, it refers to the three liberations; furthermore, they mutually appear and enter without coming or going, and so forth. As for 'each of their boundaries': in terms of phenomena, it is according to suitability, because of differences in vastness and narrowness. In terms of the Buddha's boundary, it is boundless in the ten directions. 'Each of their arrangements' refers to pathways. In terms of phenomena, it can be known; in terms of Dharma, it means using the practice of great mindfulness and wisdom as the traveling path. As for 'each of their empowerments': in terms of food, it can sustain life; in terms of Dharma, it is sustained by the broad and vast joy and pleasure of the taste of Dharma. Furthermore, these mutual appearances reveal that the eighteen perfections of the Buddha's pure land are subsumed by the fifteen. Regarding the eighteen: manifestation color, shape color, measure, direction and location, cause, fruit; and master, retinue-assistants, companions, sustaining, activities, gathering benefits, fearlessness, dwelling place, path, vehicle, gate, and support. How are they subsumed? 'Having causes and conditions' corresponds to perfection of cause. 'Relying and dwelling' is support. 'Shape' corresponds to shape color. 'Essence' subsumes two kinds: first, it subsumes manifestation color, because the radiance of the seven jewels is its essential nature; second, it subsumes perfection of fruit, where the fruits corresponding to kinds can be known. In terms of the Buddha, it is transformed by the pure consciousness associated with the great round mirror-like wisdom; hence the verse above says, 'Or in a single thought-moment they are universally manifested.' For essence, 'adornment' subsumes three: first, it subsumes dwelling place, because the Tathāgata's adornments serve as the dwelling place; second, it subsumes assistants, because bodhisattvas adorn it; third, it subsumes companions, because there are other assemblies. 'Purity' subsumes three: first, it subsumes activities, meaning performing benefit and advantage for sentient beings; second, it subsumes gathering benefits, meaning directly realizing liberation, extinguishing their afflictions and calamities; third, it subsumes fearlessness, meaning being free of calamities within and free of fright without. Here, the Buddha's dwelling subsumes two perfections: first, it subsumes master; second, it subsumes vehicle, as he may teach the Ekayāna and so forth. The two names 'direction and location' and 'boundary' are completely identical. 'Arrangement' is path; 'entry' is gate; 'empowerment' is sustaining. 'Kalpa-duration' and 'transformations' are not among the eighteen, but their meanings are identical to fruit and activities, so subsuming them could also make twenty perfections, without violating the principle. That is, kalpa-duration exhausts the future; transformation is the Tathāgata's supernormal transformations. That the world-ocean is universally pure and transformed is precisely the meaning of perfection. As for 'non-difference', although absent in that text, it is precisely because of this that perfection is manifested. The rest are all according to suitability, hence it says 'each'. Since 'non-difference' is identical, how can it be 'each'? Because the matters that are non-different are of many kinds. If these ten were matched with the ten of the 'Chapter on the Accomplishment \[of the World\]', they could also mutually subsume each other, but I fear excessive text. Furthermore, in the passages above, each section possesses multiple perfections and each interpenetrates and subsumes them, which is why it differs from other lineages. > — English (machine translation) (machine translation) - [Previous: 11.39](https://indike.org/pramana/in.bauddha.taisho.1735.11.39) - [Next: 11.41](https://indike.org/pramana/in.bauddha.taisho.1735.11.41) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1735.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.11.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.11.40](https://indike.org/pramana/in.bauddha.taisho.1735.11.40) · Pramāṇa