[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) › 24.10 # 大方廣佛華嚴經隨疏演義鈔 24.10 大方廣佛華嚴經隨疏演義鈔 24.10 - **Language:** Classical Chinese ### [24.10](https://indike.org/pramana/in.bauddha.taisho.1736.24.10) 疏「於體不計有無二邊」者，一切諸法體不出於有與無故。「於義不著常」等者，就一有上自有常無常之義，謂生滅是無常義、不生滅是常義，又不生滅是無常義等。只要一有法上，即有常無常、我無我、苦之與樂、淨非淨等，故云「諸法相邊」。「於行不習苦樂」者，斷見計樂行、常見計苦行等，住正道者則不分別是邪是正，因果交徹故。世間性空、即是出世間故。隨順觀察世諦，即入第一義故。於諦常自二，於解常自一，故未堪實化權為說三，大根既熟便為說實，權是即實之權、實是即權之實故。 > Regarding the commentary's phrase “regarding the essence, not grasping at the two extremes of existence and non-existence”: because the essence of all dharmas does not go beyond existence and non-existence. Regarding “regarding the meaning, not clinging to permanence”, and so forth: on a single existent entity there are naturally the meanings of permanence and impermanence; that is, arising and ceasing is the meaning of impermanence, and non-arising and non-ceasing is the meaning of permanence; furthermore, non-arising and non-ceasing is the meaning of impermanence, and so forth. As long as it is on a single existent dharma, there are permanence and impermanence, self and non-self, suffering and pleasure, pure and non-pure, etc.; hence it says “the extremes of the characteristics of all dharmas”. Regarding “regarding practice, not cultivating suffering or pleasure”: the view of annihilationism grasps at the practice of pleasure, the view of eternalism grasps at the practice of suffering, and so on. One who abides in the right path does not conceptualize whether it is deviant or right, because cause and effect interpenetrate. The worldly nature is empty, which is precisely the supramundane. In following and contemplating conventional truth, one immediately enters the ultimate truth. Regarding the truths, they are always naturally two; regarding understanding, it is always naturally one. Therefore, when beings are not yet capable of the real, one provisionally teaches the three for their transformation; once their great faculties are mature, one teaches the real for them; because the provisional is the provisional that is identical to the real, and the real is the real that is identical to the provisional. > — English (machine translation) (machine translation) - [Previous: 24.9](https://indike.org/pramana/in.bauddha.taisho.1736.24.9) - [Next: 24.11](https://indike.org/pramana/in.bauddha.taisho.1736.24.11) - [Up: 24](https://indike.org/pramana/in.bauddha.taisho.1736.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.24.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.24.10](https://indike.org/pramana/in.bauddha.taisho.1736.24.10) · Pramāṇa