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# 大方廣佛華嚴經隨疏演義鈔 27.10

大方廣佛華嚴經隨疏演義鈔 27.10

- **Language:** Classical Chinese

### [27.10](https://indike.org/pramana/in.bauddha.taisho.1736.27.10)

疏「亦如法華云：梵王為眾生之父」者，即第六經〈藥王本事品〉中云「譬如大梵天王，為一切眾生之父。此經亦復如是，為一切眾生之父。」以梵王劫初時生，後有諸天下降梵王，凡夫皆悉妄計梵王為父。諸經論皆破為非，是外道計。今《法華經》，如來自引以譬《法華》，豈佛不知是父為妄？故是世尊隨俗說耳。今亦隨俗說天有形，於理何違？然今疏非不許靜法之見，但己著在經小有可通，即為會釋，不欲使人輕毀聖教耳。

> Regarding the commentary's: “It is also like the \*Lotus Sūtra\* saying: ‘King Brahmā is the father of sentient beings’”: this is in the sixth fascicle, in the “Chapter on the Original Conduct of the Medicine King,” which says: “Just as the Great King Brahmā is the father of all sentient beings, this sūtra is also like this: it is the father of all sentient beings.” Because King Brahmā was born at the beginning of the kalpa, and later various devas descended to King Brahmā, ordinary beings all falsely imagine King Brahmā to be their father. The various sūtras and treatises all refute this as wrong, being a view of non-Buddhists. Now in the \*Lotus Sūtra\*, the Tathāgata himself cites this as a simile for the \*Lotus\*; could the Buddha not know that this fatherhood is false? Therefore, it is merely the World-Honoured One speaking in accordance with convention. Now, speaking in accordance with convention that heaven has form, how does it contradict principle? Yet now the commentary does not disallow the view of Jingfa; it is only that once \[a view\] is attached to a sūtra and can be slightly accommodated, it reconciles and explains it, not wishing people to slight or disparage the sacred teachings.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.27.10) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.27.10](https://indike.org/pramana/in.bauddha.taisho.1736.27.10) · Pramāṇa
