[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) › 35.64 # 大方廣佛華嚴經隨疏演義鈔 35.64 大方廣佛華嚴經隨疏演義鈔 35.64 - **Language:** Classical Chinese ### [35.64](https://indike.org/pramana/in.bauddha.taisho.1736.35.64) 第二華嚴三昧。疏「萬行如華嚴法身故餘如別說」者，《遺忘集》說略有十觀：一攝相歸真觀、二相盡證實觀、三相實無礙觀、四隨相攝生觀、五緣起相收觀、六微細容攝觀、七一多相即觀、八帝網重重觀、九主伴圓融觀、十果海平等觀。然此十觀融四法界，初二理法界，始終不異；三即事理無礙法界；四即隨事法界。次五即事事無礙法界，五即一多相容不同門；六即微細相容安立門；七即諸法相即自在門；八即因陀羅網境界門；九即主伴圓融具德門；其第十觀果海絕言。通為前四之極，則四法界十種玄門皆約因分。然此十觀略收萬類，不異玄中，故指在餘。又釋題中廣顯華嚴義竟。又《還源觀》釋云「廣修萬行稱實成德，普周法界而證菩提。如華有結實之用，行有感果之能。」今則託事表彰，所以舉華為喻。嚴者，行成剋果，契理稱真，性相兩亡、能所俱絕，顯煥炳著，故名嚴也。良以非真流之行無以契真，何有飾真之行不從真起？此則真該妄末，行無不修；妄徹真源，相無不寂，故曰法界自在圓明無礙用為華嚴三昧也。若更總釋，總以萬行嚴於法界，成於法身，為華嚴也。行有行布、圓融，成佛亦有十身總別，別如普眼長者以十波羅蜜嚴成十身，融如八地一念之中十度圓修，成佛之時十身無礙，故曰華嚴。餘如題中。 > Second is the Avataṃsaka samādhi. On the commentary's "Because the myriad practices, like flowers, adorn the dharmakāya; the rest is as explained elsewhere": The Yiwang ji states that there are briefly ten contemplations: 1. Contemplation of integrating characteristics and returning to the true; 2. Contemplation of extinguishing characteristics and realizing the real; 3. Contemplation of the non-obstruction of characteristics and the real; 4. Contemplation of gathering sentient beings according to characteristics; 5. Contemplation of the mutual containment of dependent origination; 6. Contemplation of the subtle containment and inclusion; 7. Contemplation of the mutual identification of the one and the many; 8. Contemplation of Indra's net manifoldly layered; 9. Contemplation of the perfect interfusion of lord and companion; 10. Contemplation of the equality of the ocean of the fruit. However, these ten contemplations interfuse the four dharmadhātus. The first two are the dharmadhātu of principle, invariable from beginning to end; the third is the dharmadhātu of the non-obstruction of principle and phenomena; the fourth is the dharmadhātu according with phenomena. The next five are the dharmadhātu of the non-obstruction of phenomena and phenomena: the fifth is the gate of the mutual containment and differentiation of the one and the many; the sixth is the gate of the subtle mutual containment and establishment; the seventh is the gate of the sovereign mutual identification of all phenomena; the eighth is the gate of the realm of Indra's net; the ninth is the gate of the perfect interfusion and virtue-possession of lord and companion; the tenth contemplation is the ocean of the fruit transcending speech. Universally serving as the culmination of the previous four, the four dharmadhātus and the ten profound gates are all treated on the side of the cause. However, these ten contemplations briefly encompass myriad categories, not different from what is in the Profound \[Meaning\]; therefore it refers to "elsewhere." Furthermore, the explanation of the title extensively manifested the meaning of Avataṃsaka. Also, the Huanyuan guan explains: "Extensively cultivating myriad practices to accord with the real and accomplish virtues, universally pervading the dharmadhātu and realizing bodhi. Just as flowers have the function of producing fruit, practice has the capability of inducing the fruit." Here, phenomena are drawn upon to illustrate this; therefore flowers are invoked as a metaphor. 'Adornment' means that when practices are perfected, the fruit is attained; according with principle and matching the real, nature and characteristics are both forgotten, subjective and objective are both severed, brilliantly manifest and illustrious; hence it is called adornment. Truly, if practice does not flow from the real, it cannot accord with the real; how could practice that adorns the real not arise from the real? Thus the real encompasses the branches of delusion, and there is no practice not cultivated; delusion penetrates to the source of the real, and there is no characteristic not quiescent. Therefore it is said that the sovereign, perfectly luminous, unobstructed functioning of the dharmadhātu is the Avataṃsaka samādhi. If explaining it comprehensively, universally adorning the dharmadhātu with myriad practices and accomplishing the dharmakāya is Avataṃsaka. Practice has both gradual progression and perfect interfusion; attaining Buddhahood also has the general and specific aspects of the ten bodies. Specifically, it is like the elder Samantacakṣus adorning and accomplishing the ten bodies with the ten pāramitās; interfusedly, it is like the eighth bhūmi cultivating the ten pāramitās perfectly in a single thought, where at the time of attaining Buddhahood the ten bodies are unobstructed; hence it is called Avataṃsaka. The rest is as in the \[explanation of the\] title. > — English (machine translation) (machine translation) - [Previous: 35.63](https://indike.org/pramana/in.bauddha.taisho.1736.35.63) - [Next: 35.65](https://indike.org/pramana/in.bauddha.taisho.1736.35.65) - [Up: 35](https://indike.org/pramana/in.bauddha.taisho.1736.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.35.64) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.35.64](https://indike.org/pramana/in.bauddha.taisho.1736.35.64) · Pramāṇa