[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) › 11.32 # 大方廣佛華嚴經隨疏演義鈔 11.32 大方廣佛華嚴經隨疏演義鈔 11.32 - **Language:** Classical Chinese ### [11.32](https://indike.org/pramana/in.bauddha.taisho.1736.11.32) 疏「一諸緣各異義」下，第二別釋也。十門之中，初三是本、後七從生。謂四五六從初門生，七八及九從第二生，其第十門從第三生，第三但合前二門故唯生一門。就初三門，初一是異體門、二即同體門、三即同異合明。所以有同異體者，以諸緣起門內有二義故。一不相由義，謂自具德故，如因中不待緣是。二相由義，如待緣等是也。初即異體門，後即同體門。若爾，何以初異體門中云諸緣各別不相雜亂，第二同體門中云互相遍應方成緣起？釋曰：謂要由各異，方得待緣。要由遍應，方自具德耳。所以前之二門各生三者，有三義故。一互相依持，有力無力故；二互相形奪，有體無體故；三體用雙融，無前後故。已知大意。 > In the commentary, from "First, the meaning that the various conditions are each distinct" downward, is the second: the specific explanation. Among the ten gates, the first three are the root, and the latter seven arise from them. That is, the fourth, fifth, and sixth arise from the first gate; the seventh, eighth, and ninth arise from the second gate; and the tenth gate arises from the third gate; because the third gate merely combines the preceding two gates, it produces only a single gate. Regarding the first three gates: the first is the gate of distinct essences; the second is the gate of identical essence; the third is the joint elucidation of identity and difference. The reason there are identical and distinct essences is that within the gates of conditioned arising there are two meanings: first, the meaning of non-dependence, namely, inherently possessing virtue, like not relying on conditions within the cause; second, the meaning of dependence, like relying on conditions and so forth. The first is the gate of distinct essences, and the latter is the gate of identical essence. If so, why does the first gate of distinct essences say that the various conditions are each distinct and not confused with one another, while the second gate of identical essence says that mutually pervading and responding only then accomplishes conditioned arising? The explanation says: It is precisely because they are each distinct that they can rely on conditions. It is precisely because they pervade and respond that they inherently possess virtue. The reason the preceding two gates each generate three is that there are three meanings: 1. mutual support, possessing power and lacking power; 2. mutual eclipse, possessing essence and lacking essence; 3. essence and function mutually blending, without before and after. The main idea is already known. > — English (machine translation) (machine translation) - [Previous: 11.31](https://indike.org/pramana/in.bauddha.taisho.1736.11.31) - [Next: 11.33](https://indike.org/pramana/in.bauddha.taisho.1736.11.33) - [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.11.32) — English, machine translation ## Linked texts (1) - [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866.4.35) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.11.32](https://indike.org/pramana/in.bauddha.taisho.1736.11.32) · Pramāṇa