[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) › 11.70 # 大方廣佛華嚴經隨疏演義鈔 11.70 大方廣佛華嚴經隨疏演義鈔 11.70 - **Language:** Classical Chinese ### [11.70](https://indike.org/pramana/in.bauddha.taisho.1736.11.70) 疏「此第十」下，三結屬引證，先結屬、後引證。今初。由第三本門之中融同異故，今則近融前六門，則異體中三門與同體三門相成。無異體，同體不成；無同體，異體不成，故六門相成。後之七門從前三生，前三融故，後七必融，故十門一揆也。例前第三，融通亦有六句：一或舉體全異，具入即俱。二或舉體全同，亦具入即俱。三或具同異，雙現無二體故。四或雙非同異，以相奪俱盡故，謂同即異故非同，異即同故非異。五或具四，為解境故。六或絕前五，成行境故。故約智顯理，諸門不同。廢智忘筌，一切叵說。說與不說無礙難思，沒同果海，唯言亡遣照，庶幾玄趣耳。 > Regarding the commentary's "This tenth..." and following: the third \[section\] concludes the classification and cites proof-texts; first it concludes the classification, and later it cites proof-texts. Now, regarding the first: Because within the third fundamental gateway the identical and different are interfused, here it directly interfuses the preceding six gateways, so that the three gateways in distinct essences and the three gateways in identical essences mutually accomplish one another. Without distinct essences, identical essences would not be established; without identical essences, distinct essences would not be established; hence the six gateways mutually accomplish one another. The subsequent seven gateways arise from the preceding three, and because the preceding three are interfused, the subsequent seven must also be interfused; therefore the ten gateways share a single principle. Following the precedent of the third \[gateway\], the interfusing penetration also has six propositions: (1) Or, taking the entire essence as completely distinct, possessing both entering and identity together. (2) Or, taking the entire essence as completely identical, likewise possessing both entering and identity together. (3) Or, possessing both identity and difference, because both appear without two essences. (4) Or, doubly negating both identity and difference, because through mutual negation both are completely extinguished—that is, identity is difference and hence not identical; difference is identity and hence not different. (5) Or, possessing all four, in order to serve as the sphere of understanding. (6) Or, completely transcending the preceding five, in order to constitute the sphere of practice. Therefore, in explaining the principle in terms of cognition, the various gateways are distinct. Setting aside cognition and forgetting the fish-trap, everything is ineffable. Speaking and not speaking are unobstructed and difficult to conceive; plunging into identity with the ocean of fruition, only when words are extinguished and illumination is relinquished can one approximate this profound purport. > — English (machine translation) (machine translation) - [Previous: 11.69](https://indike.org/pramana/in.bauddha.taisho.1736.11.69) - [Next: 11.71](https://indike.org/pramana/in.bauddha.taisho.1736.11.71) - [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.11.70) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.11.70](https://indike.org/pramana/in.bauddha.taisho.1736.11.70) · Pramāṇa