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# 大方廣佛華嚴經隨疏演義鈔 30.48

大方廣佛華嚴經隨疏演義鈔 30.48

- **Language:** Classical Chinese

### [30.48](https://indike.org/pramana/in.bauddha.taisho.1736.30.48)

第十節。疏「初三句三達因圓」者，三達即達三世。於中初句，了相無量。劫言，通過及未。次句了性。過去心不可得，故云無去。未未心不可得，故云無未來。現在心不可得，故云無住。故《淨名》云「若過去，過去心已滅。若未來，未來心未至。若現在，現在心無住。」現在是住，亦生即滅，故云無住。第三句結，知佛如是知。云何如是？非唯知無去等，亦知其相。又性相無礙。又一念能知，為如是了。

> Section 10. Regarding the commentary's phrase “The first three lines are the perfected cause of the three penetrations”: the three penetrations are penetrating the three periods of time. Within these, the first line understands the immeasurability of characteristics. The word “kalpa” applies to both past and future. The next line understands the nature. The past mind cannot be grasped, hence it is said to have “no going.” The future mind cannot be grasped, hence it is said to have “no future.” The present mind cannot be grasped, hence it is said to have “no abiding.” Therefore, the Vimalakīrtinirdeśa says: “If it is the past, the past mind has already ceased; if it is the future, the future mind has not yet arrived; if it is the present, the present mind has no abiding.” The present is abiding, yet as soon as it arises it ceases, hence it is said to have “no abiding.” The third line concludes: knowing that the Buddha knows thus. How is it “thus”? Not only does he know the absence of going and so forth, he also knows their characteristics. Furthermore, nature and characteristics are unhindered. Furthermore, knowing in a single thought-moment is called understanding “thus.”  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.30.48) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.30.48](https://indike.org/pramana/in.bauddha.taisho.1736.30.48) · Pramāṇa
