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# 大方廣佛華嚴經隨疏演義鈔 16.36

大方廣佛華嚴經隨疏演義鈔 16.36

- **Language:** Classical Chinese

### [16.36](https://indike.org/pramana/in.bauddha.taisho.1736.16.36)

疏「四理行俱泯」，此句易了。然上互融，行融理而行在、理融行而理存，故不二而二。今理行相奪，故云二而不二。疏「相即四句」下，但例前釋。若力用交徹，即說相資。有體無體，即言相即。若具作者，一者唯理，無不真故；二者唯行，理廢己故；三者俱融，即行即理，為一味故；四者俱泯，理即行故非理、行即理故非行，故雙絕也。言「法喻交映」者，如人以華嚴像為喻，喻以因行嚴佛故。

> As for the commentary's "Fourth, principle and practice are both obliterated": this proposition is easy to understand. However, in the mutual fusion above, practice fuses with principle while practice remains, and principle fuses with practice while principle persists; therefore, they are "not two yet two." Here, principle and practice mutually negate each other; thus it is said to be "two yet not two." Regarding the commentary from "The four propositions of mutual identity" downward: this is simply explained by analogy to the preceding. If power and function mutually penetrate, that is called mutual assistance. If there is essence or no essence, that is called mutual identity. If formulated completely: first, solely principle, because nothing is not real; second, solely practice, because principle sets itself aside; third, both harmoniously fused, practice being immediately principle, forming a single flavor; fourth, both obliterated, principle being immediately practice and therefore not principle, practice being immediately principle and therefore not practice, so both are extinguished. When it speaks of "the mutual reflection of dharma and metaphor": it is like using the image of a person adorning a statue with flowers as a metaphor, which symbolizes adorning the Buddha with causal practices.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.16.36) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.16.36](https://indike.org/pramana/in.bauddha.taisho.1736.16.36) · Pramāṇa
