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# 華嚴經內章門等雜孔目章 3.76

華嚴經內章門等雜孔目章 3.76

- **Language:** Classical Chinese

### [3.76](https://indike.org/pramana/in.bauddha.taisho.1870.3.76)

八萬四千者，依《普曜經》，如來成道有三百五十度功德，從初光曜無極度，乃至分布舍利度，以六波羅蜜乘之，成二千一百度；以四大六衰十法乘之，成二萬一千。若依《攝論》，取四諦下十使乘之亦得，以貪瞋癡及等分四法乘之成八萬四千。大數門如此。於中法行根欲性病等，準此而知。若小乘，依門如實。若三乘初教，其義即空。若約終教，其義即如。若依圓教所目，即屬一乘。若入十門，即屬別教。餘義如別章。

> Regarding the eighty-four thousand: according to the Lalitavistara Sūtra, when the Tathāgata attained awakening, there were three hundred and fifty perfections of virtue, from the initial perfection of boundless illumination up to the perfection of distributing the relics. Multiplying these by the six pāramitās yields two thousand one hundred perfections; multiplying them by the ten factors of the four great elements and the six deteriorations yields twenty-one thousand. If based on the Mahāyānasaṃgraha, taking the ten latent biases under the four truths and multiplying them also works; multiplying them by the four factors of greed, anger, ignorance, and their equal proportion yields eighty-four thousand. Such is the approach of the grand number. Dharma practices, faculties, desires, dispositions, illnesses, and so on therein should be understood according to this. In the Hīnayāna, one relies on the gate as real. In the initial teaching of the Triyāna, their meaning is empty. In terms of the final teaching, their meaning is suchness. If designated in accordance with the perfect teaching, they belong to the Ekayāna. If entering the ten gates, they belong to the distinct teaching. The rest of the doctrine is as in the separate chapter.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.3.76) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1870.3.76](https://indike.org/pramana/in.bauddha.taisho.1870.3.76) · Pramāṇa
