[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) › 73.35 # 大方廣佛華嚴經隨疏演義鈔 73.35 大方廣佛華嚴經隨疏演義鈔 73.35 - **Language:** Classical Chinese ### [73.35](https://indike.org/pramana/in.bauddha.taisho.1736.73.35) 疏「謂前明普門中所具差別正位」等者，此中意有三節，初第二會為所依普門、次四會即普門差別、此會即會別歸普。初即根本、次即依本起末、後即會末歸本，故言「重會普光意在斯矣」。言「等妙二位全同如來普光明智」者，結成人普所以。以此會說等妙二覺，二覺全同普光明智，即是會歸之義。問：等覺同妙覺，於理可然。妙覺之外何有如來普光明智為所同耶？答：說等覺說妙覺即是約位，普光明智不屬因果、該通因果，其由自覺聖智超絕因果故。七卷《楞伽》妙覺位外更立自覺聖智之位，亦猶佛性有因、有因因、有果、有果果，以因取之是因佛性，以果取之是果佛性，然則佛性非因非果。普光明智亦復如是，體絕因果、為因果依，果方究竟，故云如來普光明智。 > Regarding the commentary's "It means that the differentiated orthodox stages contained within the universal gate explained previously..." and so forth: the meaning here has three sections. First, the second assembly is the universal gate relied upon; next, the four assemblies are the differentiations of the universal gate; this assembly integrates the differentiations and returns them to the universal. The first is the root; the second is arising as branches relying on the root; the last is integrating the branches to return to the root. Therefore, it says: "Reconvening at Universal Light—the intent lies in this." Regarding "the two stages of equal and wonderful \[enlightenment\] are entirely identical to the Tathāgata's universal radiant wisdom": this concludes by establishing the reason for the universality of persons. Because this assembly expounds the two enlightenments of equal and wonderful, and the two enlightenments are entirely identical to the universal radiant wisdom, this is the meaning of integrating and returning. Question: That equal enlightenment is identical to wonderful enlightenment is plausible in principle. Outside of wonderful enlightenment, how can there be the Tathāgata's universal radiant wisdom to be identical with? Answer: Expounding equal enlightenment and expounding wonderful enlightenment is done in terms of stages. Universal radiant wisdom does not belong to cause or effect, yet it encompasses cause and effect, because the holy wisdom of self-realization transcends cause and effect. The seven-fascicle Laṅkāvatāra-sūtra, outside of the stage of wonderful enlightenment, further establishes the stage of the holy wisdom of self-realization. It is also like the Buddha-nature having a cause, a cause of cause, an effect, and an effect of effect. If taken in terms of cause, it is the causal Buddha-nature; if taken in terms of effect, it is the effect Buddha-nature; nevertheless, the Buddha-nature is neither cause nor effect. Universal radiant wisdom is also like this: its essence transcends cause and effect, yet it serves as the basis for cause and effect; only with the effect is it finalized, hence it is called the Tathāgata's universal radiant wisdom. > — English (machine translation) (machine translation) - [Previous: 73.34](https://indike.org/pramana/in.bauddha.taisho.1736.73.34) - [Next: 73.36](https://indike.org/pramana/in.bauddha.taisho.1736.73.36) - [Up: 73](https://indike.org/pramana/in.bauddha.taisho.1736.73) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.73.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.73.35](https://indike.org/pramana/in.bauddha.taisho.1736.73.35) · Pramāṇa