[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) › 11.6 # 大方廣佛華嚴經隨疏演義鈔 11.6 大方廣佛華嚴經隨疏演義鈔 11.6 - **Language:** Classical Chinese ### [11.6](https://indike.org/pramana/in.bauddha.taisho.1736.11.6) 第六微細相容安立門。於中分二：先正明、後引證。前中「炳然齊現」者，炳然者明也。如瑠璃瓶盛多芥子，隔瓶頓見。然「微細」言，總有三義：一約所含微細，猶如芥瓶，以毛孔能受彼諸剎，諸剎不能遍毛孔故。以毛據稱性，即如瑠璃之瓶。剎約存相，故如芥子在內。二約能含微細；以一毛一塵即能含故，如下引證。三約難知微細，微塵不大、剎亦不小，而能廣容，即難知義。一能含多，即曰相容。又法法皆爾，故云相容。一多不壞，故云安立。疏「下云於一塵中」下，引證。略引二文，初即晉經。「又於一毛端處有不可說諸如來」者，第十迴向云「一毛孔中悉明見，不思議數無量佛，一切毛孔皆如是，普禮一切世間燈。」即其文也。然此二文，正唯德相。六十八云「一一毛孔內，各現無數剎」等，即業用門。又德雲比丘云：「住微細念佛門，於一毛端處有不可說如來出現，悉至其所而承事。」故通於德相、業用。第九迴向云「彼菩薩於一念中，現一切眾生各不可說念心。」即業用門。十微細趣中，通於德相、業用。然《刊定記》開此微細以成二門，第三名相在德，第九名微細德。而自揀云「此不同前相在之義。彼約別體別德，相望相在；此但當法即具一切，炳然齊著。」若爾，此中一切法，為是法界中有法耶？為一法中別自有耶？若是法界中法，則同相在；若是別有，為示為真？示則復是業用門收，以彼立業用、德相別故，德相之中則無微細。若是真者，何異同時具足相應門耶？故彼自釋微細門云「此門亦可名為普門。七十一中寂靜音海夜神謂善財言：『此解脫者，即是普門，於一事中普見一切諸神變故。』」既言普門，即同同時具足相應門也。若言唯攝同類一切法者，如十微細中，八相之中一一各具餘之七相，豈要同類？況一塵中一切諸法曠然安住。明知相在即是微細，是故古德有相容言。設此不攝，即是相入門中所收，如前已會。故知新立多有相濫。設有小異，皆本門收之，十門即足。 > Sixth is the portal of subtle inter-containment and establishment. Within this there are two parts: first, directly clarifying; second, citing proofs. In the former, "blazing brightly and simultaneously appearing": "blazing brightly" means clear and manifest. It is like a lapis lazuli vase containing many mustard seeds, which are seen all at once through the vase. However, the term "subtle" has three meanings overall: First, subtle in terms of what is contained: just like the mustard vase, because a hair-pore can receive those lands, while those lands cannot pervade the hair-pore. A hair, considered in accord with nature, is like the lapis lazuli vase; a land, considered in terms of retaining characteristics, is thus like the mustard seeds inside. Second, subtle in terms of what contains: because a single hair or a single dust mote can contain them, as cited in the proofs below. Third, subtle in terms of being difficult to comprehend: a dust mote is not enlarged, nor is a land diminished, yet it can expansively contain them—this is the meaning of being difficult to comprehend. One being able to contain many is called "inter-containment." Furthermore, because each and every phenomenon is like this, it is called "inter-containment." The one and the many are not destroyed, hence it is called "establishment." As for the commentary's "Below it says, 'Within a single dust mote...'", this is citing proofs. Two passages are briefly cited: the first is from the Jin translation of the sūtra. As for "And at the tip of a single hair there are ineffable Tathāgatas," the Tenth Dedication says: "Within a single hair-pore, all are clearly seen: / Inconceivably numerous, limitless Buddhas. / All hair-pores are likewise so, / Universally paying homage to all Lamps of the World." This is that passage. However, these two passages strictly concern only virtuous characteristics. Fascicle 68 says: "Within each and every hair-pore, countless lands appear individually," etc., which belongs to the portal of karmic functioning. Furthermore, the monk Megha (Deyun) said: "Abiding in the subtle portal of mindfulness of the Buddha, at the tip of a single hair there are ineffable Tathāgatas appearing, and I go to all their locations to serve them." Thus it applies to both virtuous characteristics and karmic functioning. The Ninth Dedication says: "That bodhisattva, within a single thought-moment, manifests each of the ineffable thought-minds of all sentient beings." This belongs to the portal of karmic functioning. Among the ten subtle realms, it applies to both virtuous characteristics and karmic functioning. However, the Kanding ji split this subtlety into two portals: the third is called the virtue of inter-presence, and the ninth is called the virtue of subtlety. And it distinguishes them itself: "This is not the same as the prior meaning of inter-presence. That is based on different essences and different virtues looking toward each other and being mutually present; this is simply that the phenomenon itself possesses all, blazing brightly and manifesting simultaneously." If so, are all phenomena herein phenomena within the dharmadhātu, or are they distinct and inherent within a single phenomenon? If they are phenomena within the dharmadhātu, they are identical to inter-presence; if they are distinctly inherent, are they provisional manifestations or are they real? If provisional manifestations, then they are subsumed under the portal of karmic functioning, because he posits karmic functioning and virtuous characteristics as distinct; within virtuous characteristics there would then be no subtlety. If they are real, how do they differ from the portal of simultaneous complete correspondence? Therefore he himself explicates the subtlety portal: "This portal may also be called the universal portal. In fascicle 71, the night goddess Śāntasumanasamudra said to Sudhana: 'This liberation is precisely the universal portal, because within a single phenomenon one universally perceives all divine transformations.'" Since it is called the universal portal, it is identical to the portal of simultaneous complete correspondence. If one says that it only subsumes all phenomena of the same category: as in the ten subtleties, each of the eight phases contains the remaining seven phases, so how could it require the same category? Moreover, within a single dust mote, all phenomena abide vast and unhindered. Clearly we know that inter-presence is precisely subtlety; for this reason the ancient masters had the phrase "inter-containment." Even if this did not subsume it, it would be subsumed under the portal of mutual entrance, as explained previously. Thus we know that the new formulation contains many confusions. Even if there are minor differences, they are all subsumed under the original portals; the ten portals are sufficient. > — English (machine translation) (machine translation) - [Previous: 11.5](https://indike.org/pramana/in.bauddha.taisho.1736.11.5) - [Next: 11.7](https://indike.org/pramana/in.bauddha.taisho.1736.11.7) - [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.11.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.11.6](https://indike.org/pramana/in.bauddha.taisho.1736.11.6) · Pramāṇa