[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) › 10.38 # 大方廣佛華嚴經隨疏演義鈔 10.38 大方廣佛華嚴經隨疏演義鈔 10.38 - **Language:** Classical Chinese ### [10.38](https://indike.org/pramana/in.bauddha.taisho.1736.10.38) 疏「故下文云」下，第二引證。於中有二：先引〈妙嚴品〉，即普智眼廣果天王偈。彼偈下半云「如是法性佛所說，智眼能明此方便。」此明一門中具無盡法，則無不具足也。後引華藏偈下半云「寶光現佛如雲集，此是如來剎自在。」今但引於塵含法界便是總義，以教義理事境智及廣狹相入等即法界故。問：但言法界，寧知非是理法界耶？答曰：以下半云「寶光現佛如雲集，此是如來剎自在。」明知是含事法界耳。疏「一塵尚具況一葉」者，舉細況麁，釋成玄妙耳。又〈妙嚴品〉喻佛身云「譬如虛空，具含眾像。此舉佛身，具足諸法」也。又晉經〈性起品〉云「三世一切劫，佛剎及諸法，諸根心心所，一切虛妄法。於一佛身中，此法皆悉現。是故說菩提，無量無有邊。」亦約佛身心具也。又〈普賢三昧品〉云「能令一切國土所有微塵，悉能容受無邊法界。」據能令之言，但以業用總由德相。本自具足即是德相，令物見之即為業用。下業用準之。第十行云「此菩薩於其身中，現一切剎、一切眾生、一切諸佛。」八十云「善財見普賢一一身分、一一毛孔，皆有十方一切世界，三千界中地水等輪、諸山河海人天宮殿，種種時劫諸佛菩薩，如見現在世界。如是前際後際，一切世界中悉亦明見。乃至十方剎塵中，現三世一切境界，一切佛剎、一切眾生、一切佛出興、一切菩薩，及聞佛菩薩眾會言音。」斯並同時具足相應門也。 > Regarding the Commentary's line: 'Therefore a later passage states,' and so forth: this is the second part, citing scriptural proof. In this there are two parts: first, citing the 'Wondrous Adornments' chapter, namely the verse of the Deva King of Vast Fruition, Samantajñānacakṣus. The second half of that verse states: 'Such dharmatā is spoken by the Buddha; / The eye of wisdom can clarify this upāya.' This explains that a single gate contains inexhaustible dharmas, leaving nothing not completely possessed. Second, it cites the second half of the Huazang verse: 'Precious radiance manifests Buddhas gathering like clouds; / This is the sovereign ease of the Tathāgata's realm.' Here, merely citing that a single dust mote contains the dharmadhātu already constitutes the comprehensive meaning, because teaching and meaning, phenomenon and principle, realm and cognition, breadth and narrowness, and mutual entrance are themselves the dharmadhātu. Question: Merely speaking of the dharmadhātu, how do we know it is not the dharmadhātu of principle? Answer: Because the second half states, 'Precious radiance manifests Buddhas gathering like clouds; / This is the sovereign ease of the Tathāgata's realm,' we know clearly that it contains the dharmadhātu of phenomena. Regarding the Commentary's line: 'If a single dust mote still possesses it, how much more so a single petal?': this cites the fine to illustrate the coarse, explaining and establishing its abstruse wondrousness. Furthermore, the 'Wondrous Adornments' chapter compares the Buddha's body, saying: 'Like empty space, it fully contains all images.' This cites the Buddha's body as completely possessing all dharmas. Also, the 'Arising of Nature' chapter in the Jin translation states: 'All kalpas of the three times, / Buddha realms and all dharmas, / All faculties, minds, and mental factors, / And all false, illusory dharmas: / Within the single body of a Buddha, / All these dharmas fully appear. / Therefore bodhi is said to be / Measureless and without boundary.' This also concerns the Buddha's body and mind possessing them. Furthermore, the 'Samantabhadra Samādhi' chapter states: 'It can cause all the fine dust motes of all lands to fully accommodate the boundless dharmadhātu.' Basing on the phrase 'can cause,' it is merely because activity and function always derive from virtuous characteristics. Originally possessing them is itself the virtuous characteristic; causing sentient beings to perceive them is the activity and function. The activities and functions below are to be understood accordingly. The tenth practice states: 'This bodhisattva manifests in his own body all realms, all sentient beings, and all Buddhas.' Fascicle 80 states: 'Sudhana saw that in each part of Samantabhadra's body and in each pore there were all the worlds of the ten directions—the wheels of earth and water, the mountains, rivers, seas, and the palaces of humans and devas within the trichiliocosms, and the various kalpas, Buddhas, and bodhisattvas—just as one sees the present world. In this manner, in all worlds of the past and future, he clearly saw all of them as well. And further, within the dust motes of the lands of the ten directions, there appeared all realms of the three periods, all Buddha lands, all sentient beings, all Buddha appearances, and all bodhisattvas, and he heard the voices of the assemblies of Buddhas and bodhisattvas.' These are all the Gate of Simultaneous Complete Correspondence. > — English (machine translation) (machine translation) - [Previous: 10.37](https://indike.org/pramana/in.bauddha.taisho.1736.10.37) - [Next: 10.39](https://indike.org/pramana/in.bauddha.taisho.1736.10.39) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1736.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.10.38) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*zh-buddhabhadra.35.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.10.38](https://indike.org/pramana/in.bauddha.taisho.1736.10.38) · Pramāṇa