[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) › 52.21 # 大方廣佛華嚴經隨疏演義鈔 52.21 大方廣佛華嚴經隨疏演義鈔 52.21 - **Language:** Classical Chinese ### [52.21](https://indike.org/pramana/in.bauddha.taisho.1736.52.21) 疏「於此十中」下，第二以義收束不出圓融行布。如二中所證十如，若約十如各異，即行布門；若約一如無二，如十如之德各互相收，即圓融門。三中約十親證淺深之異，即行布門；若約證如之智，如既圓融智無異相，一證一切證，即圓融義。四中若約所斷十障，即行布門；皆是所知，一斷一切斷，即圓融門。八中三德隨地不同，即行布門；以教同證，並皆無住，即是圓融。十中六決定，不出證智等，例前可知，故通二相。「初一雙非」者，以離言故。若說圓融，未免於言。言「地地別宗」者，如初地以施為宗，二地以戒為宗。餘非不修，不成宗故。 > Regarding the Commentary's section from "Among these ten" onward, the second part subsumes them through their meanings, which do not go beyond all-pervading integration and sequential arrangement. For example, regarding the ten suchnesses realized in the second: in terms of the ten suchnesses being distinct from one another, it is the gate of sequential arrangement; in terms of the one suchness being non-dual, where the virtues of the ten suchnesses mutually encompass one another, it is the gate of all-pervading integration. In the third, in terms of the differences in depth of the direct realization of the ten, it is the gate of sequential arrangement; in terms of the wisdom that realizes suchness, since suchness is all-pervadingly integrated and wisdom has no distinct characteristics, where one realization is all realizations, it is the meaning of all-pervading integration. In the fourth, in terms of the ten obstacles severed, it is the gate of sequential arrangement; since all are cognitive \[obstacles\], where one severing is all severing, it is the gate of all-pervading integration. In the eighth, the three virtues differing according to the bhūmis is the gate of sequential arrangement; bringing teaching into identity with realization, both being non-abiding, is all-pervading integration. In the tenth, the six determinations do not go beyond realized wisdom, etc., which by analogy with the preceding can be understood, and therefore apply to both aspects. "The first negates both" because it is free from words. If one speaks of all-pervading integration, one does not escape words. Regarding the statement "each bhūmi has its distinct central theme," for example, the first bhūmi takes giving as its central theme, and the second bhūmi takes morality as its central theme. It is not that the others are not cultivated, but that they do not constitute the central theme. > — English (machine translation) (machine translation) - [Previous: 52.20](https://indike.org/pramana/in.bauddha.taisho.1736.52.20) - [Next: 52.22](https://indike.org/pramana/in.bauddha.taisho.1736.52.22) - [Up: 52](https://indike.org/pramana/in.bauddha.taisho.1736.52) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.52.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.52.21](https://indike.org/pramana/in.bauddha.taisho.1736.52.21) · Pramāṇa