[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) › 81.38 # 大方廣佛華嚴經隨疏演義鈔 81.38 大方廣佛華嚴經隨疏演義鈔 81.38 - **Language:** Classical Chinese ### [81.38](https://indike.org/pramana/in.bauddha.taisho.1736.81.38) 疏「亦猶燈光」下，第三以喻明也。光雖涉入，隨燈有異。時處雖一，約義不同。以約圓融，一時頓演，故為此通。「亦似燈炷」下，復以喻顯。前喻燈異光重，此則燈一光異。燈一喻於二處，光重喻三會不同。「答難二千經」者，準〈度世品〉「普智菩薩白佛言：『世尊！諸來菩薩達者、無礙中下之士，各懷猶豫，各心念言：「事物繁鬧，不知何事可捨可奉？」願佛分解。』佛歎：『善哉！當為汝說。』佛言：『普智！用有二故，故問二百答以二千。問二百者，有神貪身，計有吾我，有內有外，在有在無所可諮問。皆除吾我、內外有無，則有權慧開化無際。答二千者，十方一切皆來集會，其心各異，意行不同。達者聞要則以至道，不能達者為演多辭，曉諭文說牽攀義旨，自所覩形以喻其意乃得解慧。』」此經乃在邇字函中，文只六卷，長行文畢後有二百三十二頌，義甚富贍。二得名中，「世間性空即是出世」者，即《淨名》不二法門，前來已引，即那羅延菩薩。「二明事」下，引十行偈，義則可知。〈度世品〉云「品名度」者，一切眾生閉在世間，五陰六衰之所覆蓋，纏綿生死不能自拔。以權方便智度無極，消去五陰、捐棄六衰，不計吾我，不在生死、不住滅度。譬如日月，晝夜演光。權慧如是，忽然無跡，德如虛空。 > Regarding the commentary's passage from "It is also like lamp light..." onwards, this third part explains by metaphor. Although the light interpenetrates, it differs according to the lamps. Although the time and place are one, in terms of meaning they differ. Because according to perfect interfusion it is顿 suddenly expounded at one time, this resolution is made. From "It is also like a lamp wick..." onwards, it is again illustrated with a metaphor. The previous metaphor was of different lamps with overlapping light; this one is of a single lamp with differing light. The single lamp illustrates the two locations; the overlapping light illustrates the difference between the three assemblies. Regarding "The Sūtra of Answering the Two Thousand Difficulties", based on the Chapter on Crossing the World: "Bodhisattva Universal Wisdom addressed the Buddha, saying: 'World-Honoured One! All the bodhisattvas who have arrived—those who are realized, unobstructed, and intermediate or low-level practitioners—each harbour hesitation, and each thinks in their mind: "Things and affairs are complex and noisy; we do not know what matters to abandon and what to uphold." We pray the Buddha will analyze and explain.' The Buddha praised: 'Excellent! I shall explain it for you.' The Buddha said: 'Universal Wisdom! Because application has two \[aspects\], two hundred questions are asked and answered with two thousand. In the two hundred questions, there are souls that cling to the body, holding to a self and an 'I', to inside and outside, and inquiring into existence and non-existence. When self, 'I', inside, outside, existence, and non-existence are all eliminated, there is expedient wisdom that transforms boundlessly. In the two thousand answers, all from the ten directions have gathered together; their minds differ and their mental practices are not the same. When the realized hear the essentials, they attain the ultimate Way; for those unable to comprehend, extensive words are expounded, elucidating texts and explanations, drawing upon meanings and purports, and using the forms they perceive to illustrate their meaning so that they may attain understanding and wisdom.'" This sūtra is located in case er; its text is only six fascicles. After the prose text ends, there are two hundred and thirty-two verses; its meaning is exceedingly rich and substantial. In the second \[part\], concerning obtaining the name: "The emptiness of the nature of the world is itself transcendence of the world" refers to the non-dual Dharma gate of the Vimalakīrtinirdeśa already cited earlier, namely \[by\] Bodhisattva Nārāyaṇa. In "Second, explaining phenomena..." onwards, verses on the ten practices are cited, the meaning of which can be understood. The Chapter on Crossing the World says: "The chapter is named Crossing (Du)" because all sentient beings are trapped in the world, covered by the five aggregates and six decays, entangled in birth and death and unable to extricate themselves. Through expedient wisdom they cross to the limitless, extinguish the five aggregates, discard the six decays, do not reckon a self or 'I', abide neither in birth and death nor in extinction. They are like the sun and moon, emitting light day and night. Expedient wisdom is like this: suddenly without trace, its virtue is like empty space. > — English (machine translation) (machine translation) - [Previous: 81.37](https://indike.org/pramana/in.bauddha.taisho.1736.81.37) - [Next: 81.39](https://indike.org/pramana/in.bauddha.taisho.1736.81.39) - [Up: 81](https://indike.org/pramana/in.bauddha.taisho.1736.81) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.81.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.81.38](https://indike.org/pramana/in.bauddha.taisho.1736.81.38) · Pramāṇa