[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) › 1.29 # 大方廣佛華嚴經隨疏演義鈔 1.29 大方廣佛華嚴經隨疏演義鈔 1.29 - **Language:** Classical Chinese ### [1.29](https://indike.org/pramana/in.bauddha.taisho.1736.1.29) 疏「若乃千門潛注，與眾典為洪源」下，諸教相對而論本末，即以華嚴為根本法輪。文有二對：上對為開漸之本。謂千門異義潛注眾經，如海潛流四天下地，有穿鑿者無不得水。則知眾流依海水故，海為眾水之源，華嚴為諸教之本源矣。下對為攝末歸本，則萬德交歸，若百川歸海。海能普收，即為本故。昔人云：「九流於是乎交歸，眾聖於是乎冥會。」彼約會歸涅槃，此約會歸法界。故《地論》云「無不從此法界流，無不還證此法界」故。故《法華》云「於一佛乘，分別說三。」一乘即三乘之本，一佛乘者即華嚴也，會三歸一即攝末歸本故。第五經云「始見我身、聞我所說，即皆信受入如來慧。」即指華嚴為根本也。「除先修習學小乘」者，即所流也。「我今亦令得聞是經入於佛慧」，即攝末歸本也。是經即是《法華》。《法華》攝於餘經歸華嚴矣。是則《法華》亦指華嚴為根本矣。其義分明。餘如下說。 > From the Commentary's "If, then, a thousand gateways secretly pour forth, serving as a vast source for the multitude of scriptures" onward, teachings are contrasted with one another to discuss root and branch, taking the Avataṃsaka as the fundamental wheel of the Dharma. The text has two pairs. The first pair serves as the root from which the gradual \[teachings\] are opened: that is, the differing meanings of a thousand gateways secretly pour into the multitude of scriptures, just as the ocean secretly flows beneath the earth of the four continents, so that whoever digs never fails to find water. Thus one knows that because the manifold streams depend upon the seawater, the ocean is the source of all waters, and the Avataṃsaka is the fundamental source of all teachings. The second pair serves to gather the branches back to the root: all virtues converge, like the hundred rivers returning to the ocean. Because the ocean can universally gather them in, it is the root. An ancient said: "The nine streams thereby converge; the multitude of sages thereby obscurely unite." That spoke with respect to converging and returning to nirvāṇa; this speaks with respect to converging and returning to the dharmadhātu. Hence the Daśabhūmika-śāstra says: "There is nothing that does not flow from this dharmadhātu, and nothing that does not return to realize this dharmadhātu." Hence the Lotus Sūtra says: "Within the One Buddha Vehicle, the three are discriminatively taught." The One Vehicle is the root of the three vehicles; the One Buddha Vehicle is indeed the Avataṃsaka, for gathering the three to return to the one means gathering the branches back to the root. Its fifth fascicle says: "When they first saw my body and heard what I taught, they all believed and accepted it, entering the Tathāgata's cognition"—this refers precisely to the Avataṃsaka as the foundation. "Excepting those who previously cultivated and studied the Small Vehicle" refers to what flowed forth \[from it\]. "I now also cause them to hear this sūtra and enter the Buddha's cognition" refers to gathering the branches back to the root. "This sūtra" is precisely the Lotus Sūtra. The Lotus Sūtra gathers the other sūtras to return to the Avataṃsaka. Thus the Lotus Sūtra also points to the Avataṃsaka as the foundation. Its meaning is clear. The remainder is as explained below. > — English (machine translation) (machine translation) - [Previous: 1.28](https://indike.org/pramana/in.bauddha.taisho.1736.1.28) - [Next: 1.30](https://indike.org/pramana/in.bauddha.taisho.1736.1.30) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1736.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.1.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.1.29](https://indike.org/pramana/in.bauddha.taisho.1736.1.29) · Pramāṇa