[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) › 10.42 # 大方廣佛華嚴經隨疏演義鈔 10.42 大方廣佛華嚴經隨疏演義鈔 10.42 - **Language:** Classical Chinese ### [10.42](https://indike.org/pramana/in.bauddha.taisho.1736.10.42) 疏「然此廣狹亦名純雜」下，二會純雜門，以古十玄有此名故。賢首意云：萬行純雜，有通事理無礙，及單約事說故廢之耳。謂同一法界故純，不壞事相故雜，此即事理無礙也。一行長行故純，不妨餘行故雜，此但約事也。故昔廢之而立廣狹，今欲會取即事同理而遍故純，不壞一多故雜，則亦有事事無礙義耳。如以入門取之，則一切皆入故純，入中有多法門故名為雜。如〈妙嚴品〉說，諸眾海各各唯得一解脫門，純也。普賢菩薩得不思議解脫門，雜也。六十五經，慈行童女云：「我於三十六恒河沙佛所修得此法。彼諸如來各以異門，令我入是般若波羅蜜普莊嚴門。」即純雜無礙也。又善財童子所求諸善知識，各言：「我唯知此一法門」故，又云「多劫唯修此一門」者，即純門也。諸善知識皆推進云：「如諸菩薩種種知見、種種修行、種種證得」者，此雜門也。自言知一，推他有多，自他雖異，然屬一義，此亦純雜無礙門也。又善財普獲諸善知識解行德證，亦雜門也。然上所引數處經文多皆約行，一行多行為純雜故，並通及單約事明。然通德相，若準無著無縛解脫迴向云「以無著無縛解脫心，於一門中示現，經不可說不可說劫無有窮盡，令一切眾生皆得悟入。以無著無縛解脫心，成就普賢自在力，於種種門示現。經不可說不可說劫無有窮盡，令一切眾生皆得悟入，其身普現一切佛前」者，即約用純雜也。 > Regarding the Commentary's line: 'However, this breadth and narrowness is also named purity and mixture,' and so forth: this is the second part, reconciling the gate of purity and mixture, because the ancient Ten Mysteries contained this name. Xianshou's intent was that the purity and mixture of the myriad practices applies both to the non-obstruction of phenomenon and principle and solely to phenomenal practice, and therefore he discarded it. That is to say, being the same single dharmadhātu is purity, while not destroying phenomenal characteristics is mixture—this is the non-obstruction of phenomenon and principle. Constantly practicing a single practice is purity, while not obstructing other practices is mixture—this is solely in terms of phenomena. Therefore, he formerly discarded it and established breadth and narrowness; now, intending to reconcile them, that phenomena are identical with principle and pervasive is purity, while not destroying the one and the many is mixture, which also holds the meaning of the non-obstruction between phenomena and phenomena. For example, taking it in terms of entering gates: that all enter is purity, while within the entrance there are multiple dharma-gates is named mixture. As spoken in the 'Wondrous Adornments' chapter, that each of the ocean-like assemblies obtains only a single liberation gate is purity; that Samantabhadra Bodhisattva obtains the inconceivable liberation gate is mixture. In fascicle 65, the maiden Maitrāyaṇī states: 'I cultivated and attained this dharma in the presence of Buddhas equal to the sands of thirty-six Ganges rivers. Those Tathāgatas each used different gates to cause me to enter this Universal Adornment Gate of the Prajñāpāramitā'—this is the non-obstruction of purity and mixture. Furthermore, the spiritual mentors sought by the youth Sudhana each say: 'I only know this single dharma-gate,' and also say: 'For many kalpas I have cultivated solely this one gate'—this is the gate of purity. The spiritual mentors all defer, saying: 'As for the bodhisattvas' diverse knowledges and views, diverse practices, and diverse realizations'—this is the gate of mixture. Saying of oneself that one knows one, while deferring to others that they possess many: though self and other are distinct, they belong to a single meaning; this is also the Gate of the Non-Obstruction of Purity and Mixture. Moreover, that Sudhana universally obtains the understanding, practice, virtues, and realization of all spiritual mentors is also the gate of mixture. However, the passages cited above from various places in the sūtra mostly speak in terms of practice: a single practice and multiple practices constitute purity and mixture; thus they apply both universally and solely to phenomena. Yet regarding virtuous characteristics, according to the Transfer of Merit of Liberation Free from Attachment and Bondage, it says: 'With a mind of liberation free from attachment and bondage, manifesting within a single gate through ineffable, ineffable kalpas without exhaustion, causing all sentient beings to awaken and enter. With a mind of liberation free from attachment and bondage, accomplishing Samantabhadra's sovereign power, manifesting in diverse gates through ineffable, ineffable kalpas without exhaustion, causing all sentient beings to awaken and enter, his body universally appearing before all Buddhas'—this is purity and mixture in terms of function. > — English (machine translation) (machine translation) - [Previous: 10.41](https://indike.org/pramana/in.bauddha.taisho.1736.10.41) - [Next: 10.43](https://indike.org/pramana/in.bauddha.taisho.1736.10.43) - [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.10.42) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.10.42](https://indike.org/pramana/in.bauddha.taisho.1736.10.42) · Pramāṇa