[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) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 2.129 # 仁王護國般若波羅蜜多經疏 2.129 仁王護國般若波羅蜜多經疏 2.129 - **Language:** Classical Chinese ### [2.129](https://indike.org/pramana/in.bauddha.taisho.1709.2.129) 解曰：第六對者，三界即離。實相體非生死業果，不住三界；體遍於彼，故云不離。第七對者，十方即離。所言方者，依色而立，日出為東、日入為西、亭午為南、夜半為北，方之隅角名為四維，觀待上下，為十方故。又一塵上皆有方分。此言住離，義有二解。一遣相門，無處可住云不住方、無處可遠云不離方。二顯德門，實相超有云不住方、用遍法界云不離方。第八對者，明闇即離。明無明者，義有二解：一依色辯，晝夜異故。又體有光體無光者，明闇異故，實相非明闇故。二依心辯，無漏淨慧名之為明、有漏迷闇名曰無明，實相非心，非明闇故。所言等者，非住離也。從此第二約事相明。文有八對，於中分二：初之四對雙非以明。 > Explanation: As for the sixth pair, identity and separation regarding the three realms: the substance of the real mark is not the fruit of the karma of birth and death, and so does not abide in the three realms; its substance pervades them, hence it is said to "not be separated". As for the seventh pair, identity and separation regarding the ten directions: what are called "directions" are established based on form—where the sun rises is the east, where the sun sets is the west, midday is the south, midnight is the north, the intermediate corners of the directions are called the four intermediate directions, and considering the zenith and nadir makes the ten directions. Moreover, even upon a single particle of dust there are directional parts. Here, regarding abiding and separation, the meaning has two explanations: First, the approach of discarding marks: having no place in which it can abide, it is said to "not abide in directions"; having no place from which it can be distant, it is said to "not be separated from directions". Second, the approach of revealing virtues: the real mark transcends existence, hence it is said to "not abide in directions"; its functioning pervades the dharmadhātu, hence it is said to "not be separated from directions". As for the eighth pair, identity and separation regarding light and darkness: "light and darkness" has two explanations in meaning: First, distinguished on the basis of form, because day and night differ. Moreover, between that whose substance has illumination and that whose substance lacks illumination, light and darkness differ, because the real mark is neither light nor darkness. Second, distinguished on the basis of mind: untainted, pure wisdom is called light, and tainted, delusive darkness is called ignorance (avidyā); the real mark is not mind, because it is neither light nor darkness. What is said as "and so forth" means it neither abides nor is separated \[from these\]. From here is the second, explaining with reference to marks of phenomena. The text has eight pairs, which are divided into two: the first four pairs explain by twofold negation. > — English (machine translation) (machine translation) - [Previous: 2.128](https://indike.org/pramana/in.bauddha.taisho.1709.2.128) - [Next: 2.130](https://indike.org/pramana/in.bauddha.taisho.1709.2.130) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1709.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.2.129) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.2.129](https://indike.org/pramana/in.bauddha.taisho.1709.2.129) · Pramāṇa