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# 大方廣佛華嚴經隨疏演義鈔 34.79

大方廣佛華嚴經隨疏演義鈔 34.79

- **Language:** Classical Chinese

### [34.79](https://indike.org/pramana/in.bauddha.taisho.1736.34.79)

疏「漚和涉事」者，漚和俱舍羅，此云方便善巧。即肇公《宗本論》文。論云「漚和般若者，大慧之稱也。諸法實相謂之般若，能不形證，漚和功也；適化眾生謂之漚和，不染塵累，般若力也。然則般若之門觀空，漚和之門涉有。涉有未始迷虛，故常處有而不染；不厭有而觀空，故觀空而不證。是為一念之力權慧具矣。一念之力權慧具矣，好思歷然可解。」

> Regarding the commentary's phrase "upāya engaging in phenomenal affairs": \*upāyakausalya\* (漚和俱舍羅) is translated here as skillful means (方便善巧). This is text from Master Sengzhao's \*Zongben lun\* (Treatise on the Fundamental Source). The treatise states: "\*Upāya\* and \*prajñā\* are designations for great wisdom. The real mark of all dharmas is called \*prajñā\*; the ability not to realize it directly \[in personal quietude\] is the efficacy of \*upāya\*. Adapting to transform sentient beings is called \*upāya\*; remaining untainted by worldly defilements is the power of \*prajñā\*. Thus, the gate of \*prajñā\* contemplates emptiness, while the gate of \*upāya\* engages in existence. Engaging in existence, one is never deluded about the void; hence one constantly abides in existence yet remains undefiled. Not being averse to existence, one contemplates emptiness; hence one contemplates emptiness yet does not realize \[quiescent cessation\]. Thus, by the power of a single thought-moment, expedient means and wisdom are both complete. The power of a single thought-moment fully possesses expedient means and wisdom—contemplate this well, and it will be distinctly clear and 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.34.79) — English, machine translation

## Linked texts (1)

- [肇論疏](https://indike.org/pramana/in.bauddha.taisho.1859.1.31) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.34.79](https://indike.org/pramana/in.bauddha.taisho.1736.34.79) · Pramāṇa
