[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) › 12.17 # 大方廣佛華嚴經隨疏演義鈔 12.17 大方廣佛華嚴經隨疏演義鈔 12.17 - **Language:** Classical Chinese ### [12.17](https://indike.org/pramana/in.bauddha.taisho.1736.12.17) 疏「十中前五」下，三料揀。總有四重：一體性料揀。相舉於外、性主於內，體者性相之通稱故。若言體者，通其事理。若云性者，唯約於理。由後五中攝境唯心，若約真心即通性故。七所入實體即是性故、八中理是性故、九中必有理融事故、十中無不具故，是則約性亦體亦性，約事但可稱體。二「又前四」下，大小乘料揀，可知。三「前七」下，三乘一乘料揀。以會緣入實歸一實理，即一乘故。下三皆是一乘，於義可知。四「前八約同教」下，同教別教相對料揀。謂七八雖是一乘，第七多明頓教中義，第八乃是終教中義，故屬同教。前八皆同，於義可知。同教皆有，故事事無礙、海印炳現。若非別教一乘，無此義也。於後三重料揀，則前前無後後、後後兼前前，可知。 > In the commentary, from "Among the ten, the first five" downward, the third \[part\] is the critical discernment. In total there are four tiers. First is the discernment of essence and nature. Marks are adduced outwardly, while the nature presides inwardly; "essence" is the common designation for both nature and marks. If one speaks of essence, it runs through both phenomena and principle. If one speaks of nature, it is exclusively regarding principle. Because among the latter five \[essences\], the objects subsumed are mind-only, if regarded from the true mind, it then runs through nature; because the true essence entered in the seventh is precisely the nature; because the principle in the eighth is the nature; because the ninth necessarily has the principle interpenetrating phenomena; and because the tenth lacks nothing. Thus, regarding the nature it is both essence and nature; regarding phenomena it can only be called essence. Second, from "Furthermore, the first four" downward, is the discernment between the Hīnayāna and Mahāyāna, which can be understood. Third, from "The first seven" downward, is the discernment between the triyāna and the ekayāna. Because gathering conditions to enter reality and returning to the one true principle is precisely the ekayāna. The lower three are all the ekayāna, which can be understood from the meaning. Fourth, from "The first eight are regarded in terms of the shared teaching" downward, is the discernment of the mutual contrast between the shared teaching and the distinct teaching. That is to say, although the seventh and eighth are the ekayāna, the seventh mostly clarifies the meaning in the sudden teaching, and the eighth is the meaning in the final teaching, so they belong to the shared teaching. The first eight are all shared, which can be understood from the meaning. The shared teachings all have them, so phenomena and phenomena are unimpeded, and the oceanic reflection brightly appears. Were it not for the distinct teaching of the ekayāna, there would be no such meaning. Regarding the latter three tiers of discernment, the preceding lack the succeeding, and the succeeding encompass the preceding, as can be understood. > — English (machine translation) (machine translation) - [Previous: 12.16](https://indike.org/pramana/in.bauddha.taisho.1736.12.16) - [Next: 12.18](https://indike.org/pramana/in.bauddha.taisho.1736.12.18) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1736.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.12.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.12.17](https://indike.org/pramana/in.bauddha.taisho.1736.12.17) · Pramāṇa