[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) › 82.47 # 大方廣佛華嚴經隨疏演義鈔 82.47 大方廣佛華嚴經隨疏演義鈔 82.47 - **Language:** Classical Chinese ### [82.47](https://indike.org/pramana/in.bauddha.taisho.1736.82.47) 疏「二明了法者」下，疏文有三：一來意。二「總以普賢」下，顯能了智，則是圓智了法，無法非圓。今但約相，則所了通小耳。三「一是凡夫」下，隨文解釋。以稚釋經之童，以昧釋經之蒙。《易．蒙卦》云「蒙，亨，匪我求童蒙，童蒙來求我。初筮告，再三瀆，瀆則不告，利貞。」彖曰「蒙，山下有險，險而止蒙。蒙，亨，以亨行時中也。匪我求童蒙，童蒙來求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。」象曰：「山下出泉，蒙。君子以果行育有德。」注云「山下出泉，未知所適，蒙之象也。」釋曰：今正取蒙昧未知所適義耳。言「長四善根」，即煖、頂、忍、世第一法，初地已廣。 > Commentary: "Second, clarifying the comprehension of dharmas" and so forth: the commentary text has three parts: first, the purpose of its occurrence; second, from "taking Samantabhadra as the overall" downward, revealing the comprehending cognition, which is the round cognition comprehending dharmas—no dharma is not round. Here, merely in terms of characteristics, what is comprehended extends to the lesser \[vehicle\]. Third, from "first, ordinary people" downward, interpreting following the text. It uses "childish" (zhi) to interpret the sūtra's "youth" (tong), and "dim/benighted" (mei) to interpret the sūtra's "obscured" (meng). The \*Yijing\* under the Meng hexagram says: "Meng: success. It is not I who seek the youthful and obscured; the youthful and obscured seeks me. At the first divination I inform him; if he asks twice or thrice, it is disrespectful; being disrespectful, I do not inform him. Advantageous to be steadfast." The Commentary on the Thuan says: "Meng: below the mountain is danger; stopping in the face of danger is Meng. Meng: success—acting with success at the timely mean. It is not I who seek the youthful and obscured; the youthful and obscured seeks me—their aspirations correspond. At the first divination I inform him—because of firmness and centrality. If he asks twice or thrice, it is disrespectful; being disrespectful, I do not inform him—it is showing disrespect to the obscured. To cultivate correctness through being obscured is a sage's achievement." The Commentary on the Images says: "A spring coming out from below the mountain: Meng. The exemplary person, with decisive action, nurtures virtuous character." The commentary \[of Wang Bi\] says: "A spring coming out from below the mountain not yet knowing where to go is the image of Meng." Explanation: here, it precisely takes the meaning of being benighted and not yet knowing where to go. The statement "developing the four wholesome roots" refers to heat, summit, forbearance, and the highest worldly dharma; this was already expounded in detail at the first bhūmi. > — English (machine translation) (machine translation) - [Previous: 82.46](https://indike.org/pramana/in.bauddha.taisho.1736.82.46) - [Next: 82.48](https://indike.org/pramana/in.bauddha.taisho.1736.82.48) - [Up: 82](https://indike.org/pramana/in.bauddha.taisho.1736.82) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.82.47) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.82.47](https://indike.org/pramana/in.bauddha.taisho.1736.82.47) · Pramāṇa