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# 大方廣佛華嚴經隨疏演義鈔 17.62

大方廣佛華嚴經隨疏演義鈔 17.62

- **Language:** Classical Chinese

### [17.62](https://indike.org/pramana/in.bauddha.taisho.1736.17.62)

疏「若華嚴宗」下，第二以宗揀定，即約教以釋。上通諸教。今先舉圓宗、後「應隨教門」下依五教以釋。既如是為當理之言明於二諦，則小乘人法為俗、生空為真。始教之中四重真俗抗行，終教事理真俗二相交徹。如真諦所解，四頓教則真俗兩亡，亡言絕慮方稱當理。如《無常經》，應以生老病死定可厭等稱為當理之言，異此所明不得稱是等。餘教可知。

> Regarding the Commentary's text from "If according to the Huayan tradition" onwards: this is the second \[part\], definitively selecting in terms of the doctrinal tradition, which is an explanation in terms of the teachings. The above was common to all teachings. Now, it first cites the Perfect Teaching, and then from "one should accord with the doors of the teachings" onwards, explains according to the five teachings. Since "Thus so" is "words according with truth" clarifying the two truths, then for the Hīnayāna, person and phenomena are conventional, while the emptiness of the person is ultimate; within the Initial Teaching, the four levels of conventional and ultimate proceed in tandem; in the Final Teaching, the two characteristics of conventional and ultimate—phenomenon and principle—completely interpenetrate, as explained by Paramārtha; in the fourth, the Sudden Teaching, both conventional and ultimate are obliterated, and only when words are forgotten and conceptual thought is cut off is it called "according with truth." For instance, in the Anityatā-sūtra, taking birth, old age, sickness, and death as definitely repulsive and so forth is called "words according with truth"; anything differing from what is clarified therein cannot be called "so," and so forth. The other teachings are understandable.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.17.62) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.17.62](https://indike.org/pramana/in.bauddha.taisho.1736.17.62) · Pramāṇa
