[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) › 54.10 # 大方廣佛華嚴經疏 54.10 大方廣佛華嚴經疏 54.10 - **Language:** Classical Chinese ### [54.10](https://indike.org/pramana/in.bauddha.taisho.1735.54.10) 第二法界類別，亦有五門。謂一所入、二能入、三無二、四俱泯、五存亡無礙。初所入中亦有五重：一法法界、二人法界、三俱融、四俱泯、五無障礙。初中有十：一事法界，謂十重居宅等；二理法界，謂一味湛然等；三境法界，謂所知分齊等；四行法界，謂悲智廣深等；五體法界，謂寂滅無生等；六用法界，謂勝通自在等；七順法界，謂六度正行等；八逆法界，謂五熱無厭等；九教法界，謂所聞言說等；十義法界，謂所詮旨趣等。此十法界同一緣起，無礙鎔融一具一切。二人法界，亦有十門，謂人、天、男、女、在家、出家、外道、諸神、菩薩及佛。此並緣起相分參而不雜，善財見已便入法界，故名人法界。三人法俱融法界者，謂前十人十法同一緣起，隨義相分融攝無二。四人法俱泯法界者，謂平等果海離於言數，緣起性相俱不可說。五無障礙法界者，謂合前四句，於彼人法一異無障，存亡不礙自在圓融，如理思之。二明能入，亦有五重：一身、二智、三俱、四泯、五圓。謂入樓觀而還，合身證也。鑒無邊之理事，智證也。同普賢而普遍，俱證也。身智相即而兩亡，俱泯也。一異存亡而無礙自在圓融也。餘可準知。三能所渾融無二際限不分，就義開殊，理仍不雜。此五能所，如次及通，可以意得。四能所圓融形奪俱泯。五一異存亡無礙具足，如理思之。上來約類辨竟。 > Second, the classification of the dharmadhātu also has five gates: 1. that which is entered; 2. that which enters; 3. non-duality; 4. the extinguishing of both; 5. the non-obstruction of presence and absence. Within the first, that which is entered, there are also five tiers: 1. dharmadhātu of dharmas; 2. dharmadhātu of persons; 3. mutual interpenetration of both; 4. mutual extinguishing of both; 5. unobstructed. Within the first there are ten: 1. dharmadhātu of phenomena, meaning the ten tiers of dwellings, etc.; 2. dharmadhātu of noumenon, meaning being of one flavor and serenely pure, etc.; 3. dharmadhātu of objects, meaning the boundaries of the known, etc.; 4. dharmadhātu of practice, meaning the vastness and depth of compassion and wisdom, etc.; 5. dharmadhātu of substance, meaning quiescent cessation and unarisenness, etc.; 6. dharmadhātu of function, meaning superior superknowledges and mastery, etc.; 7. dharmadhātu of the direct, meaning correct practices such as the six perfections, etc.; 8. dharmadhātu of the contrary, meaning the five kinds of heat without aversion, etc.; 9. dharmadhātu of the teaching, meaning the words and explanations heard, etc.; 10. dharmadhātu of meaning, meaning the purport and principles explained, etc. These ten dharmadhātus share the same dependent origination, unobstructed and melted together, one containing all. Second, the dharmadhātu of persons also has ten gates, meaning humans, devas, men, women, householders, renunciants, non-Buddhists, various spirits, bodhisattvas, and Buddhas. These are all phenomenal divisions of dependent origination, interwoven yet unconfused; Sudhana, having seen them, immediately entered the dharmadhātu, hence it is called the dharmadhātu of persons. Third, the dharmadhātu of the mutual interpenetration of persons and dharmas: meaning that the previous ten persons and ten dharmas share the same dependent origination, and according with the distinction of meanings, they interpenetrate and subsume each other without duality. Fourth, the dharmadhātu of the mutual extinguishing of persons and dharmas: meaning that the equal ocean of fruition is free from words and numbers, and both the nature and marks of dependent origination are ineffable. Fifth, the unobstructed dharmadhātu: meaning combining the previous four propositions, where there is no obstruction regarding oneness and difference in those persons and dharmas, and presence and absence do not obstruct each other, freely and perfectly interpenetrating; contemplate this in accordance with principle. Second, clarifying that which enters also has five tiers: 1. body; 2. wisdom; 3. both; 4. extinguishing; 5. perfect. Meaning entering the multi-storied pavilion and returning corresponds to realization by body. Discerning the boundless noumenon and phenomena is realization by wisdom. Being identical to Samantabhadra and universally pervading is realization by both. Body and wisdom being mutually identical and both vanishing is mutual extinguishing. Oneness and difference, presence and absence being unobstructed is free and perfect interpenetration. The rest may be inferred by analogy. Third, the subject and object are harmoniously fused without duality, boundaries are undivided, yet when distinguished according to meaning, the principle remains unconfused. These five subjects and objects, according to sequence and universal penetration, can be grasped by the mind. Fourth, subject and object perfectly interpenetrate, and through mutual negation both are extinguished. Fifth, oneness and difference, presence and absence are unobstructed and fully complete; contemplate this in accordance with principle. The above distinguishing according to category is concluded. > — English (machine translation) (machine translation) - [Previous: 54.9](https://indike.org/pramana/in.bauddha.taisho.1735.54.9) - [Next: 54.11](https://indike.org/pramana/in.bauddha.taisho.1735.54.11) - [Up: 54](https://indike.org/pramana/in.bauddha.taisho.1735.54) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.54.10) — English, machine translation ## Linked texts (2) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.83.59) — Classical Chinese - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.18.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.54.10](https://indike.org/pramana/in.bauddha.taisho.1735.54.10) · Pramāṇa