[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) › 36.32 # 大方廣佛華嚴經隨疏演義鈔 36.32 大方廣佛華嚴經隨疏演義鈔 36.32 - **Language:** Classical Chinese ### [36.32](https://indike.org/pramana/in.bauddha.taisho.1736.36.32) 疏「菩薩神力由三種相除佛後二」者，以無障礙約二障盡故，成立有情未周遍故。疏「然取分喻」者，由上云無可同喻，今何喻耶？故云分喻。無可喻者，下經云「三界有無一切法，不能與佛為譬喻」故。言分喻者，喻有八種：一順、二逆、三現、四非、五先、六後、七者先後、八者遍喻，如《涅槃》說。前文已引則有遍喻，今對遍喻但取少分。如言佛面猶如滿月，但取圓無缺義故，今喻亦然。「以小喻大」者，若易中射，隼于高墉，以況天下等其事甚多。疏「令聞喻者忘象領意故褒以智」者，《周易略例》云「夫象者出意者也。言者明象者也。盡意莫若象，盡象莫若言。言生於象，故可尋言以觀象；象生於意，故可尋象以觀意。意以象盡，象以言著，故言者所以明象，得象而忘言；象者所以存意，得意而忘象。猶罤者所以在兔，得兔而忘罤；筌者所以在魚，得魚而忘筌也。然則言者象之罤也，象者意之筌也，是故存言者非得象者也，存象者非得意者也。象生於意而存象焉，則所存者乃非其象也；言生於象而存言焉，則所存者乃非其言也。然則忘象者乃得意者也，忘言者乃得象者也。得意在忘象，得象在忘言，故立象以盡意，而象可忘也；重畫以盡情，而畫可忘也，是故觸類可為其象，合義可為其徵。」今疏用此文，故令忘象領意。謂如水現四兵，是喻是象，但知菩薩無心頓現，則水印可忘矣。諸喻皆然。若能忘象得意斯為智者，執象失意乃成愚滯，故《法華》云「諸有智者以譬喻得解」。疏「江南之人不信千人之氈帳」者，即顏之推，字介文，《家訓．歸心篇》中之語也。 > Regarding the Commentary's statement, "The Bodhisattva's supernatural power, being due to three characteristics, excludes the Buddha's final two": this is because freedom from obstructions is defined by the exhaustion of the two obstructions, and establishing sentient beings is not yet universal. Regarding the Commentary's statement, "Yet it takes a partial analogy": because it was said above that there is nothing that can serve as an identical analogy, how then can there be an analogy now? Hence it is called a partial analogy. As for there being nothing that can serve as an analogy, the text below states: "All phenomena, existent or non-existent in the three realms, cannot serve as an analogy for the Buddha." As for a partial analogy, analogies are of eight kinds: first, direct; second, inverted; third, manifest; fourth, negative; fifth, prior; sixth, posterior; seventh, prior-and-posterior; eighth, comprehensive, as explained in the Nirvāṇa \[Sūtra\]. The earlier text already cited this, so comprehensive analogies exist; here, in contrast to comprehensive analogies, it only takes a small part. For instance, saying that the Buddha's face is like the full moon takes only the meaning of roundness without deficiency; the present analogy is also like this. As for "using the small to illustrate the great": just as in the Yijing "shooting a falcon on the high wall" is used to illustrate the realm under heaven, such cases are very numerous. As for the Commentary's statement, "Causing those who hear the analogy to forget the image and grasp the idea, hence praising them with wisdom": the Zhouyi lüeli states: "Now, images are what express ideas. Words are what clarify images. Nothing exhausts ideas like images; nothing exhausts images like words. Words arise from images; therefore one may follow words to observe images. Images arise from ideas; therefore one may follow images to observe ideas. Ideas are exhausted through images; images are made apparent through words. Therefore, words are that by which images are clarified; having attained the image, one forgets the words. Images are that by which ideas are preserved; having attained the idea, one forgets the image. Just as a snare is that by which one catches a hare; having caught the hare, one forgets the snare. A trap is that by which one catches fish; having caught the fish, one forgets the trap. Thus, words are the snare for images, and images are the trap for ideas. Therefore, one who clings to words is not one who attains the image; one who clings to the image is not one who attains the idea. Images arise from ideas, yet if one clings to the image, then that which is clung to is not the image. Words arise from images, yet if one clings to the words, then that which is clung to is not the words. Therefore, one who forgets the image is the one who attains the idea; one who forgets the words is the one who attains the image. Attaining the idea lies in forgetting the image; attaining the image lies in forgetting the words. Therefore, images are established to exhaust ideas, yet images may be forgotten; lines are doubled to exhaust dispositions, yet lines may be forgotten. Hence, anything categorized by association may serve as its image, and whatever accords with the meaning may serve as its verification." The present Commentary uses this text, thereby bidding one forget the image and grasp the idea. For example, water manifesting the four divisions of an army is an analogy and an image; once one knows that the Bodhisattva spontaneously manifests them without intent, the water-reflection may be forgotten. All analogies are like this. If one can forget the image and grasp the idea, this is a wise person; clinging to the image and missing the idea results in foolish stagnation. Therefore, the Lotus Sūtra says: "All those who are wise attain understanding through analogies." Regarding the Commentary's citation, "People south of the Yangtze do not believe in a felt tent for a thousand people": this is from Yan Zhitui, courtesy name Jiewen, in the "Guixin" chapter of his Family Instructions. > — English (machine translation) (machine translation) - [Previous: 36.31](https://indike.org/pramana/in.bauddha.taisho.1736.36.31) - [Next: 36.33](https://indike.org/pramana/in.bauddha.taisho.1736.36.33) - [Up: 36](https://indike.org/pramana/in.bauddha.taisho.1736.36) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.36.32) — English, machine translation ## Linked texts (1) - [肇論疏](https://indike.org/pramana/in.bauddha.taisho.1859.2.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.36.32](https://indike.org/pramana/in.bauddha.taisho.1736.36.32) · Pramāṇa