[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) › 77.29 # 大方廣佛華嚴經隨疏演義鈔 77.29 大方廣佛華嚴經隨疏演義鈔 77.29 - **Language:** Classical Chinese ### [77.29](https://indike.org/pramana/in.bauddha.taisho.1736.77.29) 疏「後諸佛」下，正顯所念。疏文有三：一略示法體。其「不得一向」，下結彈異釋。二「然此」下，對前相攝。三「此十義相」下，指前釋相。二中，今當先列第二會初二十句問：一如來地、二如來境界、三如來神力、四如來所行、五如來十力、六如來無畏、七如來三昧、八如來神通、九如來自在、十如來無礙、十一如來眼、十二如來耳、十三如來鼻、十四如來舌、十五如來身、十六如來意、十七如來辯才、十八如來智慧、十九如來最勝，二十欠光明，故唯十九。然句句皆有「云何是」言。經中十句，次第可知。此中攝彼不依次第，對前成三類故。一前開此合、二前合此開、三無開無合，欲以此少攝彼之多故。先明前開此合，於中乃有三句，攝前十六句。第二前合此開，以前二句攝五句。第三節彼一句，則此中初合有三，次此開有六，後此不開有一，具足十句。後前初開有十六，次合有二，後不開合亦一，成十九句。就初前開中，第一「身攝六根」者，身即六中之一，兼攝欠光明一句，故有七句。第二智慧攝三，兼能攝智為四。第三自在攝五，兼能攝自在為六，故成十六。第二前合此開中亦有三節。而初境界開國土，無能攝句，境界由前智慧已攝竟故，故雖三節但有二句，境界是所化之境，國土是所依之境。第二節所行攝三，即有能攝，然三皆行故。言「出現與行互有寬狹」者，遮難。恐有難言：彼十門，出現行是其一，如何此行能攝彼耶？故以互有寬狹通之。如以菩提為門，則菩提之性攝於涅槃；若以涅槃為門，則涅槃般若攝於菩提。疏「前之無礙此開解脫」者，是第三節，則前但有一，此則具於無礙解脫。疏「音聲即辯」下，第三無開合，前後各一句，更為立圖。 > Regarding the Commentary's passage starting from "Next, 'the Buddhas'…": this directly reveals what is kept in mind. The text of the Commentary has three parts: 1. It briefly indicates the essence of the Dharma. The clause "must not be \[construed\] exclusively..." concludes by refuting differing interpretations. 2. From "However, this..." downward, it correlates and encompasses them with what preceded. 3. From "These ten aspects and marks..." downward, it points to the previous explanation of the marks. > > Concerning the second part, we should now first enumerate the twenty questions at the beginning of the second assembly: > 1. The Tathāgata's stage, > 2. The Tathāgata's sphere of cognition, > 3. The Tathāgata's spiritual power, > 4. The Tathāgata's practice, > 5. The Tathāgata's ten powers, > 6. The Tathāgata's fearlessnesses, > 7. The Tathāgata's samādhis, > 8. The Tathāgata's superknowledges, > 9. The Tathāgata's mastery, > 10. The Tathāgata's unhinderedness, > 11. The Tathāgata's eye, > 12. The Tathāgata's ear, > 13. The Tathāgata's nose, > 14. The Tathāgata's tongue, > 15. The Tathāgata's body, > 16. The Tathāgata's mind, > 17. The Tathāgata's eloquence, > 18. The Tathāgata's wisdom, > 19. The Tathāgata's supremacy— > 20. \[The text\] lacks "light," so there are only nineteen. Moreover, every phrase has the words "what is...." > > The sequence of the ten phrases in the sūtra can be known. The way they are encompassed here does not follow that sequence, because relative to the preceding they form three categories: 1. the former opened and this one combined; 2. the former combined and this one opened; 3. neither opened nor combined—this is in order to use this small number to encompass that greater number. > > First, explaining "the former opened and this one combined": within this, there are three phrases that encompass sixteen preceding phrases. Second, "the former combined and this one opened": using the former two phrases, it encompasses five phrases. The third section takes one of those phrases. Thus, here, the initial combination has three, the subsequent opening here has six, and the final non-opening here has one, fully constituting ten phrases. Afterward, the former's initial opening has sixteen, the subsequent combination has two, and the final non-opening and non-combination is also one, making nineteen phrases. > > Regarding the first, "the former opened": first, "the body encompasses the six sense faculties"—"body" is one among the six, and it also encompasses the phrase lacking "light," so there are seven phrases. Second, "wisdom" encompasses three, and can also encompass wisdom itself, making four. Third, "mastery" encompasses five, and can also encompass mastery itself, making six; therefore they constitute sixteen. > > Second, within "the former combined and this one opened," there are also three sections. First, "sphere of cognition" opens into "lands" without an encompassing phrase, because "sphere of cognition" has already been encompassed by the preceding "wisdom"; thus, although there are three sections, there are only two phrases. "Sphere of cognition" is the domain to be transformed; "lands" are the domain relied upon. In the second section, "practice" encompasses three, so there is an encompassing \[phrase\]; yet all three are practices. The statement "manifestation and practice mutually possess broader and narrower senses" fends off an objection. It is feared that someone might object: "Among those ten gates, manifestation-practice is one of them; how can this practice encompass that?" Thus it is resolved through their mutual breadth and narrowness. For example, if bodhi is taken as the gate, the nature of bodhi encompasses nirvāṇa; if nirvāṇa is taken as the gate, then nirvāṇa and prajñā encompass bodhi. > > Regarding the Commentary's statement "the former's 'unhinderedness' opens here into 'liberation'": this is the third section; whereas the former had only one, this completely possesses unhindered liberation. > > Regarding the Commentary's statement from "voice is eloquence" downward: this is the third, "neither opening nor combining"; each has one phrase before and after. A diagram is further established for this: > — English (machine translation) (machine translation) - [Previous: 77.28](https://indike.org/pramana/in.bauddha.taisho.1736.77.28) - [Next: 77.30](https://indike.org/pramana/in.bauddha.taisho.1736.77.30) - [Up: 77](https://indike.org/pramana/in.bauddha.taisho.1736.77) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.77.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.77.29](https://indike.org/pramana/in.bauddha.taisho.1736.77.29) · Pramāṇa