[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) › 51.3 # 大方廣佛華嚴經隨疏演義鈔 51.3 大方廣佛華嚴經隨疏演義鈔 51.3 - **Language:** Classical Chinese ### [51.3](https://indike.org/pramana/in.bauddha.taisho.1736.51.3) 疏「四中初句總標」下，疏文分二：一釋總句、二「三十一願」下別釋。釋中，先釋可愛、後「釋此」下正明科釋。於中三：初雙標、次「總者」下略釋總字、三「言橫」下雙釋二章。疏「三通受用變化」者，但言清淨，變化亦有淨故。無諸煩惱則是受用。既眾生往生，故皆通也。言「餘皆土中之事」者，四即法門流布，五行即菩薩修行，六即天眼，常喜世界生者，天眼徹見十方。七則水鳥樹林華池寶閣，八護法，九證法，十心無著。疏「無漏法林」等，即《淨名．佛道品》「無漏法林樹，總持之園苑」，下經「三昧為園苑」故。疏「對上草木」者，三草二木，即《法華．藥草喻品》，初會已引，五乘差別但由智異，故將善觀察智以對草木。疏「第二三願明果滿三德」者，能斷是般若，所斷是解脫，智周法界即法身取所證故。又初即智德，次即斷德，後即恩德，恩德故能現世間。故涅槃三德，釋中云如來之身亦非涅槃，通色身故。 > Regarding the commentary's "Among the four, the first sentence generally marks out": the text of the commentary is divided into two parts: first, explaining the general sentence; second, under "The thirty-one vows," explaining them individually. Within the explanation, it first explains "delightful," and thereafter, under "Explaining this," it formally clarifies the topical outline and explanation. Within this there are three parts: first, marking both together; next, under "As for the general," briefly explaining the word "general"; third, under "As for horizontal," explaining both chapters together. Regarding the commentary's "The third encompasses enjoyment and transformation": as it merely states "purity," transformation also possesses purity. Being without afflictions constitutes enjoyment. Since sentient beings are reborn there, it applies to both. Regarding "The remainder are all matters within the land": the fourth is the dissemination of Dharma teachings; the fifth, the practices, is the cultivation of the bodhisattvas; the sixth is the divine eye, for those born in the World of Constant Joy see thoroughly into the ten directions with the divine eye. The seventh is the water, birds, trees, forests, flower-ponds, and jeweled pavilions; the eighth is protecting the Dharma; the ninth is realizing the Dharma; the tenth is the mind being without attachment. The commentary's "forest of unpolluted Dharma" and so on is from the "Buddha Path" chapter of the Vimalakīrtinirdeśa: "The trees in the forest of unpolluted Dharma, the garden park of dhāraṇī," because the sūtra below states, "taking samādhi as a garden park." Regarding the commentary's "Matching the grass and trees above": the three kinds of grass and two kinds of trees are from the "Medicinal Herbs Parable" chapter of the Lotus Sūtra, already cited in the first assembly; because the differences among the five vehicles are due solely to differences in cognition, he matches superior observation cognition against the grass and trees. Regarding the commentary's "The second and third vows clarify the three virtues of fruition-perfection": that which is able to sever is prajñā; that which is severed is liberation; cognition pervading the dharmadhātu is the dharmakāya, taking what is realized. Furthermore, the first is the virtue of cognition, the next is the virtue of severance, and the last is the virtue of grace; by virtue of grace, one can manifest in the world. Therefore, regarding the three virtues of nirvāṇa, it is said in the explanation that the Tathāgata's body is also not nirvāṇa, because it includes the form body. > — English (machine translation) (machine translation) - [Previous: 51.2](https://indike.org/pramana/in.bauddha.taisho.1736.51.2) - [Next: 51.4](https://indike.org/pramana/in.bauddha.taisho.1736.51.4) - [Up: 51](https://indike.org/pramana/in.bauddha.taisho.1736.51) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.51.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.51.3](https://indike.org/pramana/in.bauddha.taisho.1736.51.3) · Pramāṇa