[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) › 45.10 # 大方廣佛華嚴經隨疏演義鈔 45.10 大方廣佛華嚴經隨疏演義鈔 45.10 - **Language:** Classical Chinese ### [45.10](https://indike.org/pramana/in.bauddha.taisho.1736.45.10) 疏「然所依處」下，釋三界義。「故論云」者，即《俱舍》第八。等字，等餘二界，應云色所屬界名為色界，無色所屬界名無色界。略去所屬二字，但名欲界等。如言胡麻飲及金剛環，飲之與環俱是總名，胡麻金剛並為別稱，以別依總名胡麻飲及金剛環，具足應言胡麻所屬飲等，略去所屬，但云金剛環等。界者，總名欲等別稱，略去中言，云欲界等。論云「此中欲言為說何法？答：略說段食，婬所引貪。」注云「婬貪名貪，食貪名欲。」然語猶隱，《本業》上卷云「佛子見著二業，迷法界中一切欲心故，欲所起報分為欲界報。佛子見著二業，迷法界中一切色心故，色心所起報分為色界報。佛子見著二業，迷法界中一切定心故，定心所起報分為無色報。」是故於一法界中有三界果報。若更令易見，欲界有男女形婬欲受身故，色界無男女形唯有色故，無色界謂無色故。前《本業》言見著者，彼經說有七見六著。經云「佛子！無明者，名不了一切法，迷法界而起三界業果。是故我言從無明藏起十三煩惱，所謂邪見、我見、常見、斷見、戒見、盜見、疑見七見，見一切處求故說見。復起六著心，貪、愛、瞋、癡、欲、慢，於法界中一切時起。一切煩惱以十三為本，無明與十三為本，無明與十三作念。」是以就法界中別為三界想，即云見著二業等，如前所引。 > On the commentary's "Now, as for the loci of reliance..." below, it explains the meaning of the three realms. When it says "Hence the treatise states," this refers to the eighth \[fascicle\] of the Abhidharmakośa. The word "etc." encompasses the remaining two realms: one should say "the realm pertaining to form is called the form realm" and "the realm pertaining to formlessness is called the formless realm." Omitting the two characters "pertaining to" (suoshu), one simply names it "desire realm," and so forth. For example, when one says "sesame beverage" or "vajra bracelet," both "beverage" and "bracelet" are general designations, while "sesame" and "vajra" are specific qualifiers; because the specific relies upon the general, they are called "sesame beverage" and "vajra bracelet." Fully stated, one should say "the beverage pertaining to sesame," and so forth, but omitting "pertaining to," one simply says "vajra bracelet," and so forth. "Realm" is the general designation, while "desire," and so forth, are the specific qualifiers; omitting the intermediate words, one says "desire realm," and so on. The treatise states: "Here, what dharma is referred to by the word 'desire'? Answer: In brief, it refers to gross food and craving induced by lust." The annotation states: "Craving for lust is called craving; craving for food is called desire." Yet this phrasing remains implicit. The upper fascicle of the Benye \[jing\] states: "O sons of the Buddha! Because of the two karmas of views and attachments, beings are deluded about all desirous minds within the dharmadhātu; therefore, the retribution generated by desire is divided as the retribution of the desire realm. O sons of the Buddha! Because of the two karmas of views and attachments, beings are deluded about all form minds within the dharmadhātu; therefore, the retribution generated by the form mind is divided as the retribution of the form realm. O sons of the Buddha! Because of the two karmas of views and attachments, beings are deluded about all concentration minds within the dharmadhātu; therefore, the retribution generated by the concentration mind is divided as the retribution of the formless \[realm\]." For this reason, within the single dharmadhātu there are the retributions of the three realms. If one were to make it even easier to understand: the desire realm has physical bodies received through male and female shapes and sexual desire; the form realm lacks male and female shapes and has form alone; and the formless realm is so called because it lacks form. What was called "views and attachments" in the Benye \[jing\] above refers to that sūtra's statement that there are seven views and six attachments. That sūtra states: "O sons of the Buddha! 'Avidyā' refers to the failure to comprehend all dharmas, generating the karmic retributions of the three realms through delusion about the dharmadhātu. For this reason I say that from the store of avidyā arise thirteen afflictions: namely, the seven views of wrong view, self view, eternalist view, annihilationist view, view of \[attachment to\] rules, view of theft, and doubtful view—they are called 'views' because they seek across all places. Furthermore, they give rise to six minds of attachment: greed, love, anger, delusion, desire, and conceit, arising at all times within the dharmadhātu. All afflictions take these thirteen as their root, and avidyā serves as the root for these thirteen, with avidyā generating thoughts in conjunction with these thirteen." Hence, within the dharmadhātu, distinctions are made into thoughts of the three realms; that is, what is referred to as the two karmas of views and attachments, and so forth, as cited above. > — English (machine translation) (machine translation) - [Previous: 45.9](https://indike.org/pramana/in.bauddha.taisho.1736.45.9) - [Next: 45.11](https://indike.org/pramana/in.bauddha.taisho.1736.45.11) - [Up: 45](https://indike.org/pramana/in.bauddha.taisho.1736.45) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.45.10) — English, machine translation ## Linked texts (1) - [菩薩瓔珞本業經](https://indike.org/pramana/in.bauddha.taisho.1485.1.91) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.45.10](https://indike.org/pramana/in.bauddha.taisho.1736.45.10) · Pramāṇa