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# 大方廣佛華嚴經隨疏演義鈔 6.10

大方廣佛華嚴經隨疏演義鈔 6.10

- **Language:** Classical Chinese

### [6.10](https://indike.org/pramana/in.bauddha.taisho.1736.6.10)

疏「斯則文」下，二辯順違。先明其順，順於至教。《涅槃》半滿，前已廣引。疏「蓋是對小」下，辯違。上云順者，但順通相之意，未知佛之深旨。半滿之言，顯在小大密意而說。復有以權為半、以實為滿，則大乘中有半滿矣。亦猶緣覺聲聞，開之有異則成二乘，合之有同總稱為小。權實亦爾，開之有異權可稱半，合之大同故並稱滿。是則實教唯滿，小教唯半，權大乘者亦半亦滿也。

> From the commentary's "This then is the text" onwards, second, it discerns agreement and disagreement. First, it clarifies its agreement: it accords with the ultimate teaching. The half and full of the Nirvāṇa \[Sūtra\] was already cited extensively above. From the commentary's "Presumably, it is in contrast to the small" onwards, it discerns disagreement. What was called agreement above merely accords with the general intent, not yet knowing the Buddha's profound intention. The words 'half' and 'full' are explicitly stated with secret intent regarding the small and the great. Furthermore, there are those who take the provisional as half and the real as full, meaning that within the Mahāyāna there are half and full. This is also like pratyekabuddhas and śrāvakas: when differentiated they become two vehicles, and when combined in their commonality they are collectively called small. The provisional and real are also like this: when differentiated, the provisional may be called half; when combined in their great commonality, they are both called full. Thus, the real teaching is solely full, the small teaching is solely half, and the provisional Mahāyāna is both half and full.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.6.10) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.6.10](https://indike.org/pramana/in.bauddha.taisho.1736.6.10) · Pramāṇa
