[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) › 11.25 # 大方廣佛華嚴經隨疏演義鈔 11.25 大方廣佛華嚴經隨疏演義鈔 11.25 - **Language:** Classical Chinese ### [11.25](https://indike.org/pramana/in.bauddha.taisho.1736.11.25) 疏「即用之相」下，第二會通染淨辯二雙融。亦由《刊定》立二別，云「德相純淨，業用通染。」即令眾生作佛身等，故通染也。今明在佛德相，染淨二相皆盡而現染用，舉用同體故。師子座中頓現眾生居處屋宅，德相豈不能現染眾生耶？相若不現，何有微細門也。微細頓現一切染淨，但現而常虛，如鏡中像，故云雙融耳。又相作相入，彼德相所無。今明法爾常入，常能作故。如〈十定品〉山間山上日影喻中，雖能互照，或說日影出七山間、或說日影入七山間。如此出入，即湛然不動常入出矣。豈要對機方有入耶？相作即是相即之義，義如前會。 > In the commentary, from "The characteristic that is itself function" downward, is the second: reconciling defilement and purity to discern the mutual blending of the two. This is also because the Kanding established two distinctions, saying: "Virtuous characteristics are purely pure, whereas karmic functions extend to defilement." That is, causing sentient beings to make the Buddha's body and so forth; hence it extends to defilement. Now it is clarified that in the Buddha's virtuous characteristics, both characteristics of defilement and purity are exhausted, yet they manifest defiled functions, because function is identified with essence. In the lion throne, the dwelling places and houses of sentient beings are suddenly manifested; how could virtuous characteristics not be able to manifest defiled sentient beings? If the characteristic did not manifest, how could there be the subtle gate? The subtle suddenly manifests all defilements and purities, yet manifests them as constantly empty, like images in a mirror; hence it says "mutual blending." Furthermore, mutual making and mutual entering were absent in that \[treatise's\] virtuous characteristics. Now it is clarified that naturally, they constantly enter and are constantly able to make. As in the simile of the sunlight in the valleys and on the mountains in the "Chapter on the Ten Samādhis", although they are able to mutually illuminate, it is either said that the sunlight goes out between the seven mountains, or said that the sunlight enters between the seven mountains. With such exiting and entering, it is serenely unmoving, constantly entering and exiting. Must it depend on facing an audience to have entrance? Mutual making is precisely the meaning of mutual identity; its meaning is as integrated above. > — English (machine translation) (machine translation) - [Previous: 11.24](https://indike.org/pramana/in.bauddha.taisho.1736.11.24) - [Next: 11.26](https://indike.org/pramana/in.bauddha.taisho.1736.11.26) - [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.11.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.11.25](https://indike.org/pramana/in.bauddha.taisho.1736.11.25) · Pramāṇa