[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) › 36.6 # 大方廣佛華嚴經隨疏演義鈔 36.6 大方廣佛華嚴經隨疏演義鈔 36.6 - **Language:** Classical Chinese ### [36.6](https://indike.org/pramana/in.bauddha.taisho.1736.36.6) 疏「既言量等三千則不壞次第」等者，此亦遮其不信十信八相成道，謂十地方能，故云不壞次第。謂十地菩薩受職，有大蓮華量等百萬三千大千世界。〈十定品〉辨等覺菩薩有一蓮華量周法界。周法界唯大，百萬億中但言三千，故劣後二。今疏十二頌六對，一一對中有十義五對等者，疏文分六：初總標；二「欲辨無礙」下，總辨定慧；三「言五對」下，正明無礙；四「上來無礙」下，總示入門；五「又向云色性」下，彰其含攝；六「此是菩薩」下，總結勸修。初文可知。就第二總辨定慧之中三：初總指當文定慧之相。二「定慧雖多」下，彰其類別。後「所以局見之者」下，總示得失。二中又二：先總辨為二、二者用二不同。今初。 > Regarding the commentary's statement, "Since it says the measure equals the three thousand \[great trichiliocosm\], it does not disrupt the sequence": this also refutes disbelief in the ten faiths achieving the eight aspects of attaining Buddhahood, which is thought to be possible only on the ten grounds; hence it says "does not disrupt the sequence". It means that when a bodhisattva of the ten grounds receives the office \[of consecration\], there is a great lotus whose measure equals a hundred myriad three-thousand great trichiliocosms. The "Chapter on the Ten Concentrations" explains that an equal-awakening bodhisattva has a single lotus whose measure pervades the dharmadhātu. Pervading the dharmadhātu is solely great, whereas among the hundred myriad koṭis it only speaks of three thousand; hence it is inferior to the latter two. Now, regarding the commentary's "twelve verses in six pairs, each pair having ten meanings in five pairs", etc.: the text of the commentary is divided into six: first, general presentation; second, below "wishing to distinguish non-obstruction", generally distinguishing concentration and wisdom; third, below "saying five pairs", directly clarifying non-obstruction; fourth, below "the non-obstruction explained above", generally showing the gate of entry; fifth, below "furthermore, earlier it was said that the nature of form", revealing its containment; sixth, below "this is the bodhisattva", general conclusion urging cultivation. The first passage can be understood. In the second, generally distinguishing concentration and wisdom, there are three parts: first, generally indicating the characteristics of concentration and wisdom in the current text; second, below "although concentration and wisdom are many", revealing their different categories; finally, below "the reason why those of narrow view", generally showing the gains and losses. Within the second, there are also two: first, generally distinguishing them into two; second, the difference in using the two. Now, this is the first. > — English (machine translation) (machine translation) - [Previous: 36.5](https://indike.org/pramana/in.bauddha.taisho.1736.36.5) - [Next: 36.7](https://indike.org/pramana/in.bauddha.taisho.1736.36.7) - [Up: 36](https://indike.org/pramana/in.bauddha.taisho.1736.36) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.36.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.36.6](https://indike.org/pramana/in.bauddha.taisho.1736.36.6) · Pramāṇa