[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) › 11.17 # 大方廣佛華嚴經隨疏演義鈔 11.17 大方廣佛華嚴經隨疏演義鈔 11.17 - **Language:** Classical Chinese ### [11.17](https://indike.org/pramana/in.bauddha.taisho.1736.11.17) 第十主伴圓明具德門。疏文分三：初正明、二引證、三重以例釋。今初。「理無孤起」者，即主伴所由。疏「下云此華即有」下，二引證，即十地受位處文。文云「其最後三昧，名受一切智勝職位。此三昧現在前時，有大寶蓮華忽然出現。其華廣大，量等百萬三千大千世界。」下廣歎德竟云「有十三千大千世界微塵數蓮華，以為眷屬。」即華眷屬。又〈現相品〉中，佛眉間出勝音菩薩，與無量諸眷屬俱時而出，即人眷屬。佛放眉間光明，無量百千億光明以為眷屬，即光明眷屬。又法界修多羅，以佛剎微塵數修多羅而為眷屬，即法眷屬。故隨一一皆有眷屬。若以餘經望此，但為眷屬，不為主伴。今言眷屬者，約當經中事以為眷屬，眷屬即伴，故證主伴。疏「又如一方為主」下，亦是義引經文約方明主伴，如此方法慧菩薩說十住時，餘方菩薩皆悉來證言：「我等佛所亦說此法，文句義理與此無別。」即主伴義。 > Tenth is the gate of host and companion being perfectly clear and endowed with virtue. The text of the commentary is divided into three: first, directly explaining; second, citing proof; third, repeatedly explaining by analogy. Now, for the first part: 'Principle does not arise in isolation'—this is the reason for host and companion. Regarding the commentary's phrase, 'As the text below says: "This flower has..."' and so on: the second part cites proof, which is the passage on receiving the position in the Ten Grounds. The text says: 'Its final samādhi is named Receiving the Superior Office of All-Knowledge. When this samādhi manifests before one, a great jewelled lotus suddenly appears. That flower is vast, in measure equal to a million trichiliocosms.' Below, after praising its virtues at length, it says: 'There are lotus flowers in number like the dust motes of ten trichiliocosms that serve as its retinue.' This is the retinue of flowers. Again, in the 'Manifestation of Marks' chapter, from between the Buddha's brows emerges the bodhisattva Superior Sound, who appears simultaneously with immeasurable retinues—this is the retinue of persons. The Buddha emits light from between his brows, with immeasurable hundreds of thousands of koṭis of lights as its retinue—this is the retinue of light. Furthermore, the dharmadhātu sūtra has sūtras in number like dust motes of Buddha-lands as its retinue—this is the retinue of Dharma. Thus, each and every one has a retinue. If looking from other sūtras toward this, they are merely retinues, not hosts and companions. Now, speaking of retinues, it considers phenomena within the present sūtra as retinues; retinues are companions, and thus this proves host and companion. Regarding the commentary's phrase, 'Also, like one direction being the host...' and so forth: this is also an interpretive citation of the sūtra text explaining host and companion in terms of directions. For example, when Bodhisattva Dharmamati in this direction expounds the ten abodes, bodhisattvas from the other directions all come to bear witness, saying: 'In the presence of our Buddhas this Dharma is also expounded, its phrasing and principle being no different from this.' This is the meaning of host and companion. > — English (machine translation) (machine translation) - [Previous: 11.16](https://indike.org/pramana/in.bauddha.taisho.1736.11.16) - [Next: 11.18](https://indike.org/pramana/in.bauddha.taisho.1736.11.18) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1736.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.11.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.11.17](https://indike.org/pramana/in.bauddha.taisho.1736.11.17) · Pramāṇa