[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) › 90.14 # 大方廣佛華嚴經隨疏演義鈔 90.14 大方廣佛華嚴經隨疏演義鈔 90.14 - **Language:** Classical Chinese ### [90.14](https://indike.org/pramana/in.bauddha.taisho.1736.90.14) 疏「又前麁此細」者，前但云見一切佛剎，今一一塵中出一切世界，故此為細。言「前體相此業用」者，前但云見，今塵中出故。然毛孔出生等，廣如玄中。今更略示，謂彼普賢遊入十方，略有十門：一入世界，法界緣起，互即入故。二入眾生界，生界佛界無二體故。三明供養，一一供具皆稱真故。四明請法，窮法界智無時不請，諸佛無時不雨法故。五大智攝生，了生迷倒而無眾生，不礙化故。六明現通，十方塵剎互入重重，震動現相而無息故。七常寂定，未曾一念有起動故。八廣出生，念念毛孔出現諸境無窮盡故。九者說法，念念常雨無邊法雨，雨一切故。十明總說，上之九義舉一全收，無前後故。廣說難盡，餘廣如文。 > Regarding the commentary's remark, "Furthermore, the former is coarse and this is fine": Formerly, it merely said that one sees all Buddha-kṣetras, but now from each and every dust mote all worlds emerge; hence this is "fine." As for the statement, "The former is the essence and characteristics, while this is the operational function": formerly it merely spoke of seeing, whereas now they emerge from within dust motes. However, the emergence from pore-openings and so forth is elaborated in the Profound \[Discourse\]. Here it is briefly indicated again: Samantabhadra's journeying into the ten directions comprises, in brief, ten portals: First, entering worlds, because the conditioned arising of the dharmadhātu mutually identifies and interpenetrates. Second, entering the realm of sentient beings, because the realm of sentient beings and the realm of buddhas are not two in essence. Third, elucidating offerings, because each and every implement of offering accords with the real. Fourth, elucidating requesting the Dharma, because the wisdom that fathoms the dharmadhātu never fails to make requests, and the Buddhas never fail to rain down the Dharma. Fifth, gathering sentient beings with great wisdom, completely understanding that sentient beings are deluded and inverted yet having no \[substantial\] sentient beings, which does not impede conversion. Sixth, elucidating the manifestation of spiritual penetrations, because the dust-mote kṣetras of the ten directions interpenetrate in manifold layers, shaking and manifesting marks without cessation. Seventh, constant quiescent concentration, never once in a single thought-moment having any arising of movement. Eighth, extensively bringing forth, manifesting inexhaustible realms from pore to pore in thought-moment after thought-moment. Ninth, expounding the Dharma, constantly raining down the boundless rain of the Dharma in thought-moment after thought-moment, raining upon all things. Tenth, elucidating the comprehensive exposition, because adducing any one of the above nine points completely encompasses them all, having no before or after. To expound this extensively would be difficult to exhaust; the rest is fully set out in the text. > — English (machine translation) (machine translation) - [Previous: 90.13](https://indike.org/pramana/in.bauddha.taisho.1736.90.13) - [Next: 90.15](https://indike.org/pramana/in.bauddha.taisho.1736.90.15) - [Up: 90](https://indike.org/pramana/in.bauddha.taisho.1736.90) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.90.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.90.14](https://indike.org/pramana/in.bauddha.taisho.1736.90.14) · Pramāṇa