[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 40.11 # 大方廣佛華嚴經疏 40.11 大方廣佛華嚴經疏 40.11 - **Language:** Classical Chinese ### [40.11](https://indike.org/pramana/in.bauddha.taisho.1735.40.11) 第十無所有盡觀，亦名泯同平等。三觀之中，初一切智觀，即深觀中顯非無因。經亦三節，初順觀中，由行從無明緣生，緣生即無性，故云隨順無所有。次逆觀中，滅亦緣滅，緣滅無滅方順盡滅之理。然論經順觀云是隨順有者，顯無性緣生故，不能不有。二經雖殊，同明緣生，故非無因。無因何失？若無因生，生應常生，非不生也。何以故？無定因故。此即縱破。亦可恒不生。何以故？無因生故。此即奪其生義。故無因生，非佛法所樂，以無因能生大邪見故。二約大悲隨順觀，即求異解脫中外道計非想無所有處等為涅槃。以順有故，非是出世故，無我德而妄計解脫，故可悲之。三約一切相智觀，當第九種種觀。此即世諦觀，由隨順有故。有欲、色、無色愛等之殊，故云種種。即真順有，未失順無。上來別釋十門竟。 > Tenth: the contemplation of exhaustion in non-existence, also called "dissolving into identity and equality." Among the three contemplations, first, the contemplation of all-knowledge reveals not being causeless within the profound contemplation. The sūtra also has three sections: First, in the forward contemplation, because karmic formations arise conditioned by ignorance, conditioned arising is precisely without self-nature; hence it says "conforming to non-existence." Next, in the reverse contemplation, cessation is also conditioned cessation; only conditioned cessation being without cessation accords with the principle of exhaustive cessation. However, the treatise's sūtra text says in the forward contemplation that it is "conforming to existence," revealing that because of conditioned arising without self-nature, it cannot fail to exist. Although the two sūtras differ, they equally clarify conditioned arising; hence it is not causeless. What flaw is there in causelessness? If there were causeless arising, arising should always arise, rather than not arising. Why? Because there is no determinate cause. This is a refutation through concession. Alternatively, it could permanently not arise. Why? Because it arises without a cause. This deprives it of the meaning of arising. Therefore, causeless arising is not accepted in the Buddha-dharma, because causelessness can give rise to great wrong views. Second, in terms of the contemplation conforming to great compassion, this refers to non-Buddhists in their search for a different liberation reckoning \[the sphere of\] neither-perception or the sphere of nothingness, etc., as nirvāṇa. Because it conforms to existence, it is not transcendental; hence it lacks the virtue of the self, yet they deludedly reckon it as liberation; therefore they are pitiable. Third, in terms of the contemplation of the cognition of all aspects, this corresponds to the ninth, "the contemplation of variety." This is the contemplation of conventional truth: due to conforming to existence, there are distinctions such as desire, form, and formless attachment, hence it is called "variety." Approaching the real conforms to existence, without failing to conform to non-existence. The separate explanation of the ten gates above is now complete. > — English (machine translation) (machine translation) - [Previous: 40.10](https://indike.org/pramana/in.bauddha.taisho.1735.40.10) - [Next: 40.12](https://indike.org/pramana/in.bauddha.taisho.1735.40.12) - [Up: 40](https://indike.org/pramana/in.bauddha.taisho.1735.40) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.40.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.40.11](https://indike.org/pramana/in.bauddha.taisho.1735.40.11) · Pramāṇa