[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) › 26.23 # 大方廣佛華嚴經隨疏演義鈔 26.23 大方廣佛華嚴經隨疏演義鈔 26.23 - **Language:** Classical Chinese ### [26.23](https://indike.org/pramana/in.bauddha.taisho.1736.26.23) 疏「第四剎體中諸教不同」下，即五教出體釋有二意：一則別配八微是小乘，唯心是始教，法性是終頓二教，或一切法是圓教。二則通明圓教具於四義，頓教唯法性，小乘唯八微，始終二教通於前三，若三各別即二是始教、若三無礙性相圓融即是終教故。法相宗出體之別，一法性土，以真如為體。二實報土，力無畏等一切功德，無漏五蘊以為體性，若攝相歸性亦真如為體。三色相土，攝境從心，自利後得智為體故。《佛地論》云「最極自在淨識為相。」相即體相。若約相別，即四塵為體。四他受用土，攝境從心，利他後得智為體。攝相歸性，亦以真如為體。若約相別，亦是四塵。五變化土，同前他受用體。是知始教具用三法，圓教則以性融相，相無礙故通一切法，則事事無礙而為其體。是故疏云「今皆具之」。次引經具收，後融無礙。 > Regarding the commentary's "Under the fourth, the essence of the kṣetra, the various teachings differ..." and what follows: this identifies the essence according to the five teachings, and the explanation has two intentions. First, allocating them individually: the eight subtle atoms belong to the Small Vehicle; mind-only belongs to the initial teaching; dharmatā belongs to both the final and sudden teachings; or all dharmas belong to the perfect teaching. Second, universally explaining that the perfect teaching is endowed with all four meanings; the sudden teaching has only dharmatā; the Small Vehicle has only the eight subtle atoms; and the initial and final teachings both apply to the first three. If the three are separate from each other, those two are the initial teaching; if the three are unimpeded and nature and characteristics are completely interfused, that is the final teaching. Hence, as for the differences in identifying the essence in the Faxiang school: 1. The dharmatā land takes tathatā as its essence. 2. The land of actual retribution takes all virtues such as the powers and fearlessnesses, the untainted five aggregates, as its essential nature; if one subsumes characteristics into nature, it also takes tathatā as its essence. 3. The land of physical characteristics: subsuming the object into the mind, it takes subsequent cognition for self-benefit as its essence; hence the \*Buddhabhūmi-śāstra\* says, "The purest and most sovereign pure consciousness constitutes its characteristic." "Characteristic" here means the characteristic of its essence. If taken according to differences in characteristics, the four sense-objects constitute its essence. 4. The land of enjoyment for others: subsuming the object into the mind, it takes subsequent cognition for benefiting others as its essence. Subsuming characteristics into nature, it also takes tathatā as its essence. If taken according to differences in characteristics, it is also the four sense-objects. 5. The transformation land is identical in essence to the preceding land of enjoyment for others. From this we know that the initial teaching fully employs the three dharmas, whereas the perfect teaching interfuses characteristics with nature; because characteristics are unimpeded, it encompasses all dharmas, so that the unimpededness among phenomena constitutes its essence. Therefore, the commentary states, "Now all are fully possessed." Next, it cites the sūtras to completely encompass them, and finally fuses them into unimpededness. > — English (machine translation) (machine translation) - [Previous: 26.22](https://indike.org/pramana/in.bauddha.taisho.1736.26.22) - [Next: 26.24](https://indike.org/pramana/in.bauddha.taisho.1736.26.24) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.1736.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.26.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.26.23](https://indike.org/pramana/in.bauddha.taisho.1736.26.23) · Pramāṇa