[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) › 85.7 # 大方廣佛華嚴經隨疏演義鈔 85.7 大方廣佛華嚴經隨疏演義鈔 85.7 - **Language:** Classical Chinese ### [85.7](https://indike.org/pramana/in.bauddha.taisho.1736.85.7) 疏「五二位統收」者，別有三聖圓融觀大意，此已盡矣。但普賢所信所證雖是一理，而約生約佛位分染淨異，故分之成二。疏「又理開體用」等者，此即三聖觀中會歸經題，理開體用，即大方廣。大即體性包含，方廣業用周遍。故智分因果，即佛華嚴，佛是果智，華即因故。疏「先以二門各自圓融」者，初融文殊信解智三；後「依體起行」下，融普賢所信及行并所證三。疏「是以文殊三事」下，總結上三。雖開兩段，義有三重：一二聖三事各自圓融；二二聖三事各對圓融；三總融二聖，謂初三事既自圓融，次以三事各對圓融，故其六法但成一味。而言「文殊三事融通隱隱」者，信智圓融，不壞相故。「普賢三事涉入重重」者，以理融事，事不泯故。若二不二成毘盧遮那，則文殊是華嚴，普賢是大方廣，冥合為佛。為佛已竟，無二味故。故「前本會」下，引文證成，非情見故。 > Regarding the Commentary's "Fifth, the two stages comprehensively subsume," there is separately the general purport of the Contemplation on the Perfect Fusion of the Three Sages, which is exhausted here. Although what Samantabhadra has faith in and realizes is a single principle, when divided according to sentient beings and buddhas, the stages differ in purity and defilement, so they are divided into two. Regarding the Commentary's statement, "Furthermore, the principle divides into essence and function" and so on, this synthesizes and returns to the sūtra title within the Contemplation of the Three Sages. The principle dividing into essence and function corresponds to 'Buddhāvataṃsaka-mahāvaipulya' (Great, Correct, Vast). 'Great' is the essence subsuming everything; 'Correct and Vast' is the karmic function being omnipresent. Thus, cognition dividing into cause and effect is 'Buddha-avataṃsaka' (Buddha Flower-Adornment): Buddha is the fruition-cognition, and flower is the cause. Regarding the Commentary's statement, "First, each of the two approaches is perfectly fused within itself," it first fuses Mañjuśrī's triad of faith, understanding, and cognition; later, from "Arising practice based on the essence" onward, it fuses Samantabhadra's triad of that which is believed, practice, and that which is realized. Regarding the Commentary's statement, "Therefore, Mañjuśrī's three aspects" and so on, this summarizes the three above. Although divided into two sections, the meaning has three layers: first, the three aspects of each of the two sages are individually perfectly fused; second, the three aspects of the two sages are mutually and reciprocally fused; third, the two sages are totally fused together. That is, since the initial three aspects are already fused within themselves, and next the three aspects are mutually fused, their six dharmas form only a single flavor. As for the statement, "Mañjuśrī's three aspects are subtly fused," this is because faith and cognition are perfectly fused without destroying their characteristics. As for "Samantabhadra's three aspects interpenetrate in manifold layers," this is because principle fuses phenomena without phenomena being obliterated. When the two are non-dual and become Vairocana, then Mañjuśrī is the Flower Adornment, and Samantabhadra is the Great Correct Vast, obscurely uniting as the Buddha. Having become the Buddha, there are no two flavors. Therefore, the passage from "The preceding original assembly" onward cites textual evidence, as this is not based on subjective opinions. > — English (machine translation) (machine translation) - [Previous: 85.6](https://indike.org/pramana/in.bauddha.taisho.1736.85.6) - [Next: 85.8](https://indike.org/pramana/in.bauddha.taisho.1736.85.8) - [Up: 85](https://indike.org/pramana/in.bauddha.taisho.1736.85) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.85.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.85.7](https://indike.org/pramana/in.bauddha.taisho.1736.85.7) · Pramāṇa