[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) › 64.43 # 大方廣佛華嚴經隨疏演義鈔 64.43 大方廣佛華嚴經隨疏演義鈔 64.43 - **Language:** Classical Chinese ### [64.43](https://indike.org/pramana/in.bauddha.taisho.1736.64.43) 疏「染淨交徹義門非一下當略示」者，然《瑜伽論》云「緣起門云何？謂依八門緣起流轉：一內識生門、二外緣成熟門、三有情世間生死門、四器世間成壞門、五食任持門、六自所作業增上勢力受用隨業所得愛非愛果門、七威勢門、八清淨門。」釋曰：然論不釋，義略可知。八清淨，即無明滅行滅等。七威勢，即勢用緣生，無明緣行等。六自業所作，即正是有支習氣。五食任持，即四食不同，隨界通局。四器界，可知。三有情，揀外無情。二及外緣門如論說。一內識生，即名言習氣。言下當略示者，非但門有其八，義亦無量，散在經疏。隨文釋中及下釋緣起竟處，總結十門之意，收十為五，乃至顯四佛性融為大緣起等。義門既散，今且就內略示染淨，一染緣起、二淨緣起、三染淨雙融緣起，此三緣起各有四門。染中四者，一緣集一心門、二攝本從末門、三攝末歸本門、四本末依持門。第二淨緣起亦四門者，一本有門、二修生門、三本有即修生門、四修生即本有門。第三染淨雙融亦四門者，一翻染顯淨門、二以淨應染門、三會染即淨門、四染盡淨泯門。以此諸門，及該內外無盡事理，並合為一無障無礙法界大緣起也。 > Regarding the Commentary's statement, "The doors of meaning wherein defilement and purity interpenetrate are not one; they will be briefly indicated below": The \*Yogācārabhūmi\* states: "What is the door of conditioned arising? It refers to relying on eight doors of the cyclic transmission of conditioned arising: (1) the door of the arising of internal consciousness; (2) the door of the ripening of external conditions; (3) the door of birth and death in the sentient realm; (4) the door of formation and destruction of the receptacle realm; (5) the door of sustenance by food; (6) the door of experiencing pleasant and unpleasant fruits obtained in accordance with karma through the predominant power of actions performed by oneself; (7) the door of mighty influence; and (8) the door of purification." Explanation: Although the treatise does not elaborate, the meaning can be briefly understood. (8) 'Purification' refers to the cessation of ignorance leading to the cessation of formations, and so on. (7) 'Mighty influence' refers to the causal arising through forceful function, such as ignorance conditioning formations, and so on. (6) 'Performed by one's own karma' precisely refers to the latencies of the branches of existence. (5) 'Sustenance by food' refers to the differences among the four foods, which are pervasive or restricted according to the realm. (4) The 'receptacle realm' can be understood. (3) 'Sentient beings' is distinguished from external insentient things. (2) 'External conditions' is as explained in the treatise. (1) 'Arising of internal consciousness' refers to the latencies of nominal designation. When it is said, "they will be briefly indicated below," it means that not only are there eight doors, but their meanings are also limitless, scattered throughout the sūtra and commentary. In the literal explanation as the text proceeds, as well as below where the explanation of conditioned arising concludes, it summarizes the import of the ten doors, subsuming the ten into five, and further revealing the four Buddha-natures fused into one great conditioned arising, and so forth. Since the doors of meaning are already manifold, for now it briefly indicates defilement and purity internally: (1) defiled conditioned arising; (2) pure conditioned arising; and (3) conditioned arising of the mutual fusion of defilement and purity. Each of these three conditioned arisings has four doors. The four within defilement are: (1) the door of conditions gathering in the one mind; (2) the door of subsuming the root to follow the branches; (3) the door of subsuming the branches to return to the root; and (4) the door of the mutual reliance and support between root and branches. The second, pure conditioned arising, also has four doors: (1) the door of original existence; (2) the door of production through cultivation; (3) the door of original existence being identical to production through cultivation; and (4) the door of production through cultivation being identical to original existence. The third, the mutual fusion of defilement and purity, also has four doors: (1) the door of overturning defilement to reveal purity; (2) the door of responding to defilement by means of purity; (3) the door of resolving defilement into identical purity; and (4) the door of defilement being exhausted and purity vanishing. Through these doors, encompassing endless phenomena and principles, internal and external, they combine together into a single, unimpeded and unhindered great conditioned arising of the dharmadhātu. > — English (machine translation) (machine translation) - [Previous: 64.42](https://indike.org/pramana/in.bauddha.taisho.1736.64.42) - [Next: 64.44](https://indike.org/pramana/in.bauddha.taisho.1736.64.44) - [Up: 64](https://indike.org/pramana/in.bauddha.taisho.1736.64) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.64.43) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.13.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.64.43](https://indike.org/pramana/in.bauddha.taisho.1736.64.43) · Pramāṇa