[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) › 2.38 # 大方廣佛華嚴經隨疏演義鈔 2.38 大方廣佛華嚴經隨疏演義鈔 2.38 - **Language:** Classical Chinese ### [2.38](https://indike.org/pramana/in.bauddha.taisho.1736.2.38) 第一聖旨深遠各申見解者，此為總意。謂佛法沖深，隨人智慧有深淺故。斯亦為遮外難。恐有難言：世路以多岐亡羊，學者以多途喪志。純源莫二，枝派轉多，舊疏新章益汩真性。何以屋上枷屋、床上安床？昔已有之，何要改作？故下十意皆通此疑。今之初意，正答斯難。特由聖旨深遠，隨見不同，各呈其能以光法施。昔可尚也，安更有詞？故五百比丘各說身因，佛許無非正說。三十二菩薩共談不二，異見同歸。故下經云「無邊海會，各入解脫之門；境界萬差，同趣如來智海。」故海慧菩薩云：「如來境界無有邊，各隨解脫能觀見。」是以西域東夏釋論解經，經有多家論文，論有諸師解釋，如析金杖，金體不殊；總收百川，溟渤彌大。故或登地菩薩、或加行賢人、或當代時英、或如來懸記，皆思拔群伍、智出眾情。而所見不同，並傳於世，各申其美，共讚大猷，依之修行無不獲益。今亦仰攀勝德，以盡專精，握管窺天、滴流足海，復何怪焉。 > First, "the sage's intent is profound and far-reaching, so each sets forth his understanding": this is the general intention. That is, the Buddha-Dharma is profound, differing in depth according to a person's wisdom. This also fends off outside objections. There was fear that someone might object: on worldly roads, sheep are lost due to many forks; among scholars, aspiration is lost due to many paths. The pure source is not two, yet its branches and tributaries become ever more numerous; old commentaries and new expositions increasingly muddy the true nature. Why add a roof on top of a roof, or place a bed upon a bed? Since it already existed of old, why is there a need to remake it? Thus the ten intentions below all resolve this doubt. The first intention here directly answers this objection. It is precisely because the sage's intent is profound and far-reaching that, in accordance with varying views, each presents his abilities to glorify the gift of the Dharma. What was valued in the past is commendable, so why should there be further dispute? Thus when the five hundred monks each spoke of the cause of the body, the Buddha approved that none failed to be correct speech. When thirty-two bodhisattvas together discussed non-duality, different views arrived at the same conclusion. Hence the sūtra below says: "The boundless ocean-like assembly each entered a gate of liberation; their realms being ten thousandfold diverse, they together headed toward the Tathāgata's ocean of wisdom." Thus Bodhisattva Sāgaramati said: "The Tathāgata's realm has no bounds; each can see it in accordance with their liberation." For this reason, in the Western Regions and the Eastern Xia, in explaining treatises and interpreting sūtras, a sūtra has treatises by many schools, and a treatise has commentaries by many masters. It is like breaking a gold staff: the essence of the gold is not different; or gathering the hundred rivers: the vast ocean becomes all the greater. Thus whether bodhisattvas who have ascended the bhūmis, virtuous ones on the preparatory path, outstanding figures of the contemporary era, or those receiving the Tathāgata's prophetic assurance, all had thoughts excelling the ordinary crowd and wisdom surpassing common sentiments. Although what they saw differed, they were all transmitted in the world, each displaying its beauty and together praising the great way; those who practice relying upon them never fail to obtain benefit. Now, I also look up and reach toward their superior virtue to exhaust my utmost dedication, peering at the sky through a tube and adding a drop of current to the ocean—what wonder should there be in this? > — English (machine translation) (machine translation) - [Previous: 2.37](https://indike.org/pramana/in.bauddha.taisho.1736.2.37) - [Next: 2.39](https://indike.org/pramana/in.bauddha.taisho.1736.2.39) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1736.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.2.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.2.38](https://indike.org/pramana/in.bauddha.taisho.1736.2.38) · Pramāṇa