[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) › 34.45 # 大方廣佛華嚴經隨疏演義鈔 34.45 大方廣佛華嚴經隨疏演義鈔 34.45 - **Language:** Classical Chinese ### [34.45](https://indike.org/pramana/in.bauddha.taisho.1736.34.45) 疏「然體同義異」者，通妨。恐有難云：既取初義體同為一，則一佛證時一切皆證。若約出現，實如所難，佛見眾生皆以證竟。今約現事，故為此通。以體就能有證未證，千燈一室所照同空。以燈就空空體無二，以空就燈有照未照，隨燈各取各屬本燈。佛義亦爾。疏「八識心王等俱不可知」者，以非佛無心，但深妙玄奧難知相耳。故〈出現品〉云「如來心意識俱不可得，但以智無量故知如來心耳。」既云知如來心，則非無心矣。彼有十相，一一皆云「是為如來心第一相等，諸菩薩摩訶薩應如是知。」今取佛佛之心皆不可知，故名一耳。 > Regarding the Commentary's statement, "However, essence is identical and meaning is different": this resolves an objection. Fearing that someone might object: "Since the first meaning takes identity of essence as oneness, then when one Buddha realizes it, all would realize it." If in terms of manifestation, it is truly as objected, for the Buddha sees that sentient beings have all already realized it. Now speaking in terms of actual affairs, this resolution is made: taking essence in relation to function, there is realized and not yet realized, like a thousand lamps in a single room illuminating the identical space. Taking the lamps in relation to space, the essence of space is non-dual; taking space in relation to the lamps, there is illuminated and not yet illuminated, each taken according to the lamp and belonging to its respective lamp. The meaning of the Buddhas is also like this. Regarding the Commentary's statement, "The eight consciousnesses, the king of mind, and so forth are all unknowable": this is because it is not that the Buddha has no mind, but that its characteristics are profound, subtle, abstruse, and difficult to know. Therefore the "Appearance Chapter" says: "The Tathāgata's citta, manas, and vijñāna are all unattainable; one knows the Tathāgata's mind only through immeasurable cognition." Since it says one knows the Tathāgata's mind, then he is not without mind. There are ten characteristics there, each saying: "This is the first characteristic of the Tathāgata's mind, etc., which all bodhisattva-mahāsattvas should know in this way." Now it takes the minds of all Buddhas as unknowable, hence calling them one. > — English (machine translation) (machine translation) - [Previous: 34.44](https://indike.org/pramana/in.bauddha.taisho.1736.34.44) - [Next: 34.46](https://indike.org/pramana/in.bauddha.taisho.1736.34.46) - [Up: 34](https://indike.org/pramana/in.bauddha.taisho.1736.34) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.34.45) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.34.45](https://indike.org/pramana/in.bauddha.taisho.1736.34.45) · Pramāṇa