[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) › 32.14 # 大方廣佛華嚴經隨疏演義鈔 32.14 大方廣佛華嚴經隨疏演義鈔 32.14 - **Language:** Classical Chinese ### [32.14](https://indike.org/pramana/in.bauddha.taisho.1736.32.14) 疏「又幻有與真空無二為一味法界」者，即第五，總合前四令其不二。然上各合交徹，並不出於真空幻有，故今合之為一味法界，為二諦俱融之中道。然三四雖融二諦，而空有別融；今此即空有無礙，即是非空非有無礙，舉一全收。若以真同俗唯一幻有，融俗同真唯一真空，空有無二為雙照之中道，非空非有無二為雙遮之中道，遮照一時存泯無礙，故疏第二結歎云「離相離性無障無礙無分別法門」者，以幻有為相，真空為性。又空有皆相，非空非有為性。又別顯為相，總融為性。今互奪雙融，並皆離也。無分別法，但約智說，唯無分別智方究其源矣。其無障無礙通於境智，謂上之五重多約境說，心智契合即為五觀。五境既融，五觀亦融，以俱融之智契無礙之境，則心境無礙。心中有無盡之境，境上有無礙之心，故要亡言方合斯理。總為緣起甚深之相，餘義如玄中已明。 > Regarding the commentary's "Furthermore, illusory existence and true emptiness being non-dual constitute the one-taste dharmadhātu": this is the fifth, collectively combining the previous four to render them non-dual. However, the respective combinations and mutual penetrations above did not go beyond true emptiness and illusory existence; therefore now they are combined into the one-taste dharmadhātu, which is the Middle Way wherein the two truths are completely fused. Although the third and fourth fused the two truths, emptiness and existence were fused separately; now this is the non-obstruction of emptiness and existence, which is precisely the non-obstruction of non-emptiness and non-existence, where raising one completely encompasses \[all\]. If making the ultimate identical with the conventional is solely one illusory existence, and fusing the conventional to be identical with the ultimate is solely one true emptiness, then the non-duality of emptiness and existence is the Middle Way of dual illumination, and the non-duality of non-emptiness and non-existence is the Middle Way of dual negation; negation and illumination are simultaneous, preservation and annihilation unobstructed. Hence, in the second part of the commentary, concluding with praise, it says: "The Dharma gate devoid of characteristics and devoid of nature, unimpeded, unobstructed, and non-conceptualizing." This is because illusory existence is regarded as characteristic, and true emptiness is regarded as nature. Furthermore, both emptiness and existence are characteristics, while non-emptiness and non-existence are nature. Furthermore, separate manifestation is characteristic, while collective fusion is nature. Now, mutually superseding and dually fusing, both are completely transcended. The non-conceptualizing Dharma is spoken solely in terms of cognition; only non-conceptual cognition can exhaust its source. That which is unimpeded and unobstructed applies to both object and cognition: the five tiers above are mostly spoken in terms of object, and when mind and cognition accord with them, they become the five contemplations. Since the five objects are fused, the five contemplations are also fused; using completely fused cognition to accord with unobstructed objects, mind and object are unobstructed. In the mind are inexhaustible objects; on the objects is the unobstructed mind; therefore one must discard words to accord with this principle. In summary, these are the profound characteristics of conditioned arising; the remaining meanings have already been clarified in the overarching introduction. > — English (machine translation) (machine translation) - [Previous: 32.13](https://indike.org/pramana/in.bauddha.taisho.1736.32.13) - [Next: 32.15](https://indike.org/pramana/in.bauddha.taisho.1736.32.15) - [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.32.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.32.14](https://indike.org/pramana/in.bauddha.taisho.1736.32.14) · Pramāṇa