[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) › 29.30 # 大方廣佛華嚴經隨疏演義鈔 29.30 大方廣佛華嚴經隨疏演義鈔 29.30 - **Language:** Classical Chinese ### [29.30](https://indike.org/pramana/in.bauddha.taisho.1736.29.30) 疏「道名廣大性者，無不在」者，然道無不在，亦是《莊子》。「東郭子問於莊子曰：『道何所在？』答曰：『道在瓦壁。』曰：『何下耶？』莊子曰：『道在屎尿。』曰：『何愈下耶？』曰：『道無不在。』」彼以虛無自然為道，無法不是虛無自然，故無不在。今以類取，則真如寂滅無所不在，道符於滅何所不在。 > Regarding the commentary's statement, "The path is named for its vast nature, being nowhere absent": that the Dao is nowhere absent also comes from the Zhuangzi: "Dongguo Zi asked Zhuangzi, saying: 'Where is the Dao located?' Zhuangzi replied: 'The Dao is in tiles and bricks.' Dongguo Zi said: 'Why so low?' Zhuangzi said: 'The Dao is in feces and urine.' Dongguo Zi said: 'Why even lower?' Zhuangzi said: 'The Dao is nowhere absent.'" That text takes emptiness and non-being, the self-so, as the Dao; no dharma is not emptiness, non-being, and self-so, and therefore it is nowhere absent. Here, drawing an analogy, tathatā and quiescent cessation are nowhere absent; the path tallies with cessation, so how could it not be everywhere? > — English (machine translation) (machine translation) - [Previous: 29.29](https://indike.org/pramana/in.bauddha.taisho.1736.29.29) - [Next: 29.31](https://indike.org/pramana/in.bauddha.taisho.1736.29.31) - [Up: 29](https://indike.org/pramana/in.bauddha.taisho.1736.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.29.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.29.30](https://indike.org/pramana/in.bauddha.taisho.1736.29.30) · Pramāṇa