[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) › 5.48 # 大方廣佛華嚴經隨疏演義鈔 5.48 大方廣佛華嚴經隨疏演義鈔 5.48 - **Language:** Classical Chinese ### [5.48](https://indike.org/pramana/in.bauddha.taisho.1736.5.48) 疏「以無言之言至無窮之機」者，二釋。即出叵窮所以，全依體上起大用故，非是無言非在言故。然能說之妙，謂無言之言；所說之深，謂言絕之理。故經云「了法不在言，善入無言際，而能示言說，如響遍世間。」《法華》云「以方便力故，為五比丘說」等。「以無變之變」者，能說多端故。下經云「一法門中無量門，無量千劫如是說。所演法門廣大義，普運光天之所了」等。「應無窮之機」者，所感非一故。故九地云「如是乃至不可說世界所有眾生，一剎那間一一皆以無量言音而興問難，一一問難各各不同。菩薩於一念頃悉能領受，亦以一音普為解說，各隨心樂令得歡喜」等。菩薩尚爾，何況如來。〈出現品〉云「如來音聲亦復如是，普入一切處、一切眾生、一切法、一切業、一切報中而無所住者。」即無變之變也。又云「佛子！如來隨一切眾生心行欲樂無量差別，出若干音聲而轉法輪」者，即應無窮之機也。廣如下說。是知如來教法，能深能廣、能高能遠，其猶大海周天，雖涉而難越；孤峯四絕，可仰而叵昇也。 > Regarding the commentary's "Using words of wordlessness to reach inexhaustible capacities": This is the second part, the explanation. That is, it reveals the reason it cannot be exhausted: because it entirely arises as a great function based upon essence, not being without words yet not residing in words. The marvel of the expounding capacity is called the words of wordlessness; the depth of what is expounded is called the principle beyond words. Thus the sūtra states: "Understanding that dharmas do not reside in words, / one skillfully enters the boundary of wordlessness, / yet is capable of displaying spoken words, / like an echo pervading the world." The Lotus Sūtra states: "By the power of skillful means, / he spoke for the five monks," and so forth. Regarding "Using the change of changelessness": this is because the expounding capacity has many modes. Later, the sūtra states: "Within a single dharma-door are immeasurable doors; / for immeasurable thousands of kalpas it is expounded like this. / The vast meaning of the dharma-doors expounded / is what is understood by the Universal Motion Light Deva," and so forth. Regarding "responding to inexhaustible capacities": this is because those who receive the influence are not one. Therefore, the ninth bhūmi states: "In this way, up to all sentient beings in ineffable worlds, in a single kṣaṇa, each with immeasurable spoken sounds raises questions and challenges, each question and challenge being distinct. The bodhisattva in an instant is capable of receiving them all, and also with a single voice universally explains for them, causing each to attain joy according to their mental inclinations," and so forth. If a bodhisattva is even like this, how much more so the Tathāgata! The "Chapter on the Manifestation of the Tathāgata" states: "The voice of the Tathāgata is also like this: universally entering all places, all sentient beings, all dharmas, all karmas, and all retributions, without any abiding." This is the change of changelessness. It also states: "Disciples of the Buddha! The Tathāgata, in accordance with the immeasurable differences in the mental actions, desires, and inclinations of all sentient beings, emits various sounds and turns the wheel of the Dharma." This is responding to inexhaustible capacities. This is expounded in detail below. From this we know that the Tathāgata's teaching and Dharma can be deep and vast, high and far-reaching, just as the great ocean circles the heavens: though one may travel across it, it is difficult to traverse; like an isolated peak steep on four sides: it may be gazed up at, but cannot be scaled. > — English (machine translation) (machine translation) - [Previous: 5.47](https://indike.org/pramana/in.bauddha.taisho.1736.5.47) - [Next: 5.49](https://indike.org/pramana/in.bauddha.taisho.1736.5.49) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1736.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.5.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.5.48](https://indike.org/pramana/in.bauddha.taisho.1736.5.48) · Pramāṇa