[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) › 30.30 # 大方廣佛華嚴經隨疏演義鈔 30.30 大方廣佛華嚴經隨疏演義鈔 30.30 - **Language:** Classical Chinese ### [30.30](https://indike.org/pramana/in.bauddha.taisho.1736.30.30) 疏「中論云：戲論破慧眼」等者，即〈如來品〉。此前更有一偈半云「如是性空中，思惟不可得。如來滅度後，分別於有無。」青目釋云「諸法實相性空，故不應於如來滅後，思惟若有若無、若有無俱。如來從本已來畢竟空，何況滅後。」釋曰：此偈總遣三句。次偈云「如來過戲論，而人生戲論，戲論破慧眼，是皆不見佛。」此偈二意：一者仍前破第三，此破第四非有非無戲論謗句，即今疏文。二者總遣四句百非，謂起心動念皆成戲論，非局第四，故次疏云「妄惑不生故非蘊聚，起心則生便成戲論。」彼青目釋云「戲論名憶念取相，分別此彼。言佛滅不滅等，是人為戲論。覆慧眼故，不能見如來法身。」 > Regarding the commentary's: "The Madhyamakaśāstra states: 'Prapañca destroys the eye of wisdom...'" and so forth: this is from the chapter "Examination of the Tathāgata." Prior to this, there is one and a half stanzas: "In such emptiness of intrinsic nature, / conceptualization cannot be attained. / After the Tathāgata's extinction, / one discriminates between existence and non-existence." Qingmu explains: "All dharmas are in their true mark empty of intrinsic nature; therefore, after the Tathāgata's extinction, one should not conceptualize whether he exists, does not exist, or both exists and does not exist. The Tathāgata has from the very origin been ultimately empty, how much more so after extinction!" Explanation: this stanza collectively eliminates three propositions. The next stanza states: "The Tathāgata transcends prapañca, / yet people generate prapañca. / Prapañca destroys the eye of wisdom; / all such people do not see the Buddha." This stanza has two meanings: first, continuing from the preceding refutation of the third proposition, this refutes the fourth defamatory proposition of prapañca, namely 'neither existence nor non-existence', which is precisely the commentary's present text. Second, it collectively eliminates the four propositions and hundred negations, meaning that the arising of a thought or the stirring of a mental state all constitute prapañca, not confined to the fourth proposition; therefore the commentary subsequently says: "Deluded confusion does not arise, hence it is not an accumulation of aggregates; when the mind arises, it is born and immediately becomes prapañca." Qingmu's commentary there says: "Prapañca is called recollecting and apprehending marks, discriminating this and that. Saying the Buddha is extinguished, not extinguished, and so on—this person is enmeshed in prapañca. Because it veils the eye of wisdom, he cannot see the Tathāgata's dharmakāya." > — English (machine translation) (machine translation) - [Previous: 30.29](https://indike.org/pramana/in.bauddha.taisho.1736.30.29) - [Next: 30.31](https://indike.org/pramana/in.bauddha.taisho.1736.30.31) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.1736.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.30.30) — English, machine translation ## Linked texts (1) - [中論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.madhyamaka.mmk!pingala*zh-kumarajiva.4.35) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.30.30](https://indike.org/pramana/in.bauddha.taisho.1736.30.30) · Pramāṇa