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# 大方廣佛華嚴經隨疏演義鈔 20.60

大方廣佛華嚴經隨疏演義鈔 20.60

- **Language:** Classical Chinese

### [20.60](https://indike.org/pramana/in.bauddha.taisho.1736.20.60)

疏「聖智涅槃本有今無」者，約法相說。涅槃本有，聖智本無，故無菩提覺法之樂。今約法性，涅槃聖智皆有，性淨即法性門，是則真樂本有。失而不知，云無有耳。故初地云「諸佛正法如是甚深，而諸凡夫心墮邪見。」既失真樂、妄苦本空，得而不覺，是故沈迷。若覺本性，不沈迷故。故第三句示其性有，令其覺性，了彼苦性真寂靜樂，云「樂非苦外」，是以長行名不思議。

> Regarding the commentary's statement, "Noble cognition and nirvāṇa are fundamentally existing and now absent": this is spoken from the perspective of Dharmalakṣaṇa. Nirvāṇa fundamentally exists, while noble cognition is fundamentally absent, and thus there is no joy of bodhi's awakening to phenomena. Now, from the perspective of Dharmatā, nirvāṇa and noble cognition both exist; the purity of nature is the gate of dharmatā, and so true joy fundamentally exists. It is lost without one's knowing it, which is why it is said to be absent. Therefore the first bhūmi states: "The correct Dharma of the Buddhas is extremely profound like this, yet the minds of all ordinary persons fall into wrong views." Since they have lost true joy and delusional suffering is fundamentally empty, having it without being aware of it, they consequently sink into confusion. If they awaken to their fundamental nature, they will not sink into confusion. Therefore the third line demonstrates that its nature exists, causing them to awaken to their nature and comprehend that the nature of that suffering is the true bliss of quiescence, saying "joy is not outside of suffering"; for this reason the prose terms it inconceivable.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.20.60) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.20.60](https://indike.org/pramana/in.bauddha.taisho.1736.20.60) · Pramāṇa
