[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) › 66.2 # 大方廣佛華嚴經隨疏演義鈔 66.2 大方廣佛華嚴經隨疏演義鈔 66.2 - **Language:** Classical Chinese ### [66.2](https://indike.org/pramana/in.bauddha.taisho.1736.66.2) 疏「第二本末依持門」，疏文有六：一標門分齊，即八門半；二「緣相」下，假問徵起；三「論云隨順」下，引論正答，全同《涅槃》十二，佛答文殊義，已見玄文；四「俗為真詮」下，疏釋論意；五「中論云」下，引他論證，即〈四諦品〉，亦見上文；六「此觀有六」下，依總開別，謂於世諦八門半中為六觀故。於中有三：初列釋、二料揀、三別釋初門。今初，一一觀中文皆有二觀字。已上依論標名。觀字向下，是疏辨意。因有自他，故須二門，即染依止名為他因。第二「因觀」名為自因，染有四句，故攝三門。他因即第三自業助成，自因即第四不相捨離，故皆染因。「攝過」，即第五三道不斷門，謂惑業苦，惑業是集故。「護過」，即第六三際輪迴門，說此能除外道三過，三過如下。「不厭厭觀」，即第七三苦集成門，凡小不厭，菩薩厭故。「深觀」，即後三門，四句求生不可得故，無生而生，故曰深觀，豈同情取？ > Regarding the commentary's "Second, the gate of root and branch relying on each other": the text of the commentary has six parts: first, marking the scope of the gates, which is eight and a half gates; second, from "Characteristics of conditions" downward, posing a hypothetical question to raise the issue; third, from "The treatise says 'following along'" downward, citing the treatise to give the direct answer, which is entirely identical to the twelfth fascicle of the Nirvāṇa \[Sūtra\], where the Buddha answers Mañjuśrī's meaning, as already seen in the introductory overview; fourth, from "The conventional is the signifier of the real" downward, where the commentary explains the meaning of the treatise; fifth, from "The Madhyamakaśāstra says" downward, citing another treatise for proof, which is the "Examination of the Four Noble Truths," also seen in the text above; sixth, from "This contemplation has six" downward, developing the specific from the general, meaning that within the eight and a half gates of conventional truth there are six contemplations. Within this there are three parts: first, listing and explaining; second, critical analysis; third, specifically explaining the initial gate. Now, for the first part: in the text of each contemplation, there are two occurrences of the word "contemplation." The above marks names based on the treatise. From the word "contemplation" downward, the commentary clarifies the meaning. Because causes have self and other, two gates are required: the dependence of defilement is called the other-cause. The second, "contemplation of cause," is called the self-cause; defilement has four positions, thus subsuming three gates. The other-cause is the third, "self-karma assisting in completion"; the self-cause is the fourth, "not abandoning one another"; hence both are defiled causes. "Subsuming faults" is the fifth gate, "uninterrupted succession of the three paths"—namely, afflictions, karma, and suffering—because afflictions and karma constitute accumulation. "Protecting against faults" is the sixth gate, "saṃsāric transmigration across the three times"; stating this can eliminate the three faults of non-Buddhists, which are explained below. "Contemplation of revulsion without revulsion" is the seventh gate, "accumulation of the three sufferings"; ordinary beings and Hīnayānists are not revulsed, while bodhisattvas are revulsed. "Profound contemplation" refers to the last three gates; because searching for arising through the four positions cannot be attained, it is arising without arising, hence called profound contemplation—how could it be the same as grasping with emotional attachment? > — English (machine translation) (machine translation) - [Previous: 66.1](https://indike.org/pramana/in.bauddha.taisho.1736.66.1) - [Next: 66.3](https://indike.org/pramana/in.bauddha.taisho.1736.66.3) - [Up: 66](https://indike.org/pramana/in.bauddha.taisho.1736.66) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.66.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.66.2](https://indike.org/pramana/in.bauddha.taisho.1736.66.2) · Pramāṇa