[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) › 34.50 # 大方廣佛華嚴經隨疏演義鈔 34.50 大方廣佛華嚴經隨疏演義鈔 34.50 - **Language:** Classical Chinese ### [34.50](https://indike.org/pramana/in.bauddha.taisho.1736.34.50) 疏「若順今經亦可此二通佛及剎」者，上取晉經意，無分別是無差別，故但屬剎。無憎愛約心，故但屬佛。今直案文，佛具無分別無憎愛，以無分別智心平等故。剎亦無分別無憎愛，以境但無心即無分別，何有憎愛？是則佛字兩用，佛無分別、佛剎無分別等。 > Regarding the Commentary's statement, "If according with the present sūtra, it is also permissible that these two apply to both the Buddha and the land": above, taking the intention of the Jin translation of the sūtra, non-conceptualization is non-differentiation, and thus belongs only to the land; being free from hatred and love is in terms of the mind, and thus belongs only to the Buddha. Now, directly following the text, the Buddha is endowed with both non-conceptualization and freedom from hatred and love, because his non-conceptual cognition and mind are impartial. The land is also free from conceptualization and free from hatred and love, because as an object it is simply mindless and therefore non-conceptual—how could it have hatred and love? Thus the word 'Buddha' has a dual application: the Buddha is non-conceptual, the Buddha's land is non-conceptual, and so forth. > — English (machine translation) (machine translation) - [Previous: 34.49](https://indike.org/pramana/in.bauddha.taisho.1736.34.49) - [Next: 34.51](https://indike.org/pramana/in.bauddha.taisho.1736.34.51) - [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.34.50) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.34.50](https://indike.org/pramana/in.bauddha.taisho.1736.34.50) · Pramāṇa