[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) › 32.10 # 大方廣佛華嚴經隨疏演義鈔 32.10 大方廣佛華嚴經隨疏演義鈔 32.10 - **Language:** Classical Chinese ### [32.10](https://indike.org/pramana/in.bauddha.taisho.1736.32.10) 疏「然此二不二」下，第三融合。於中二：先正明、後結歎。前中即合前四義。須知四義兩處名異，上真空必盡幻有，是真空上空義。二必成幻有，是真空上不空義。三幻有必覆真空，是幻有上有義。四必不礙真空，是幻有上非有義。又須知有非有、空非空各有二義。一有上二義者，一是不壞有相義、二是遮斷滅義，則詺有為非不有。二非有上二義者，一離有相義、二即是空義。三空上二義者，一不壞性義、二遮定有義，故銘空為非不空。四非空上二義者，一離空相義、二即是有義。已知名義，今疏融合乃有五重，為五種中道。一云「謂有非有無二為一幻有」者，此是有上二義自合，然取有上不壞相義、非有上離有相義，故合為一幻有，是俗諦中道。 > Regarding the commentary from "However, these two being non-dual" downwards: this is the third \[part\], fusion. Within it are two: first, directly explaining; second, concluding with praise. The first combines the previous four meanings. One must understand that the four meanings have different designations in two places: above, "true emptiness necessarily extinguishes illusory existence" is the meaning of emptiness on \[the side of\] true emptiness; second, "necessarily establishes illusory existence" is the meaning of non-emptiness on \[the side of\] true emptiness; third, "illusory existence necessarily conceals true emptiness" is the meaning of existence on \[the side of\] illusory existence; fourth, "necessarily does not obstruct true emptiness" is the meaning of non-existence on \[the side of\] illusory existence. Furthermore, one must understand that existence and non-existence, emptiness and non-emptiness each have two meanings. The two meanings on existence are: first, the meaning of not destroying the characteristic of existence; second, the meaning of precluding annihilationism; thus existence is designated as "not non-existent." The two meanings on non-existence are: first, the meaning of transcending the characteristic of existence; second, the meaning of being identical with emptiness. The two meanings on emptiness are: first, the meaning of not destroying nature; second, the meaning of precluding definitive existence; thus emptiness is designated as "not non-empty." The two meanings on non-emptiness are: first, the meaning of transcending the characteristic of emptiness; second, the meaning of being identical with existence. Having understood designations and meanings, now the commentary's fusion comprises five tiers, constituting five kinds of Middle Way. The first states, "Meaning that existence and non-existence being non-dual constitute one illusory existence": this is the mutual combination of the two meanings on existence; however, taking the meaning of not destroying characteristics on existence and the meaning of transcending the characteristic of existence on non-existence, they combine into one illusory existence, which is the Middle Way of conventional truth. > — English (machine translation) (machine translation) - [Previous: 32.9](https://indike.org/pramana/in.bauddha.taisho.1736.32.9) - [Next: 32.11](https://indike.org/pramana/in.bauddha.taisho.1736.32.11) - [Up: 32](https://indike.org/pramana/in.bauddha.taisho.1736.32) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.32.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.32.10](https://indike.org/pramana/in.bauddha.taisho.1736.32.10) · Pramāṇa