[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) › 29.5 # 大方廣佛華嚴經隨疏演義鈔 29.5 大方廣佛華嚴經隨疏演義鈔 29.5 - **Language:** Classical Chinese ### [29.5](https://indike.org/pramana/in.bauddha.taisho.1736.29.5) 疏「答：以名雖在小」等者，通此一問有二意：一四諦包含故、二開權顯實故。今初。名雖在小者，經中多言為求聲聞者說四諦故。「義通大小」，即生滅無生等。言「事理具足」者，如十二緣但事而無理，今滅諦是理十二因緣，名廣事略。事亦不具，但有苦集，而無道故；六波羅蜜但顯此出世間，無世間故；但有道滅，無苦集故。謂苦集二諦，下出具足相。言「世界有異，此獨無改」者，十方諸佛出世教化，皆令捨於世問、證涅槃故，三世同然。故《涅槃》云「我昔與汝等不識四真諦，是故久流轉生死大苦海。」「況無量無作」下，收後二重，但用前二，性相具足、大小包含，況加此二，一實之旨於是乎在。 > Regarding the Commentary: "Answer: Although the name belongs to the small \[vehicle\]," and so forth, resolving this single question has two points: first, because the four truths encompass \[all\]; second, because it opens the provisional to reveal the real. Now, the first. As for "although the name belongs to the small," the sūtras often state that the four truths are taught for those seeking the śrāvaka \[vehicle\]. "Their meaning penetrates both the great and small" refers to arising-and-ceasing, non-arising, and so forth. As for "phenomena and principle are fully complete," for example, the twelve links of dependent origination concern only phenomena and lack principle, whereas here the truth of cessation is principle; the twelve links of dependent origination are broad in name but concise in phenomena. Their phenomena are also incomplete, having only suffering and origin, while lacking the path; the six pāramitās merely reveal the supramundane and lack the mundane; they have only path and cessation, lacking suffering and origin. That is, the two truths of suffering and origin—the fully complete characteristics are brought out below. As for "the worlds differ, yet this alone is unchanging," when the Buddhas of the ten directions appear in the world to teach and transform, all cause \[beings\] to abandon the mundane and realize nirvāṇa; the three periods of time are identical in this. Thus the Nirvāṇa \[Sūtra\] says: "Formerly, because you and I did not recognize the four noble truths, we revolved for a long time in the great ocean of suffering that is saṃsāra." From "How much more so for the immeasurable and unconditioned" onward, this subsumes the latter two layers: merely employing the former two, essence and characteristics are fully complete, and the great and small are encompassed; how much more so when these two are added—the purport of the single reality is right here. > — English (machine translation) (machine translation) - [Previous: 29.4](https://indike.org/pramana/in.bauddha.taisho.1736.29.4) - [Next: 29.6](https://indike.org/pramana/in.bauddha.taisho.1736.29.6) - [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.29.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.29.5](https://indike.org/pramana/in.bauddha.taisho.1736.29.5) · Pramāṇa