[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) › 36.59 # 大方廣佛華嚴經隨疏演義鈔 36.59 大方廣佛華嚴經隨疏演義鈔 36.59 - **Language:** Classical Chinese ### [36.59](https://indike.org/pramana/in.bauddha.taisho.1736.36.59) 疏「翻前內取」等者，疏文有二：一總釋文意、二「然此一偈」下顯義包含。略為二解：初云「但是蘊縛」，即《涅槃》二十九師子吼難云：「如佛所說，一切諸法有二種因：一者正因，二者緣因。以是二因，應無縛解。是五陰者念念生滅，如其生滅，誰縛誰解？世尊！因此五陰生後五陰，此陰自滅不至彼陰，雖不至彼，能生彼陰。如因子生芽，子不至芽，雖不至芽而能生芽。眾生亦爾，云何縛解？」下佛牒以為答，引蠟印印埿，印壞文成。喻意云：生時諸根有具不具，具者見色則生於貪，生於貪則名為愛。狂故生貪，是名無明。貪愛無明二因緣故，所見境界皆悉顛倒，無常見常、無我見我、無樂見樂、無淨見淨，以四倒故作善惡行，煩惱作業、業作煩惱，是名繫縛。以是義故，名五陰生。此中意云：雖復生滅，不妨繫縛。故今用云「但是蘊縛，無有我人。」 > Regarding the Commentary's statement, "Turning from the previous \[grasping of\] internal grasping," and so forth: the text of the Commentary has two parts: first, a general explanation of the meaning of the text; second, from "However, this one verse" onward, revealing the meaning it encompasses. Briefly, there are two explanations. First, it says, "It is merely the bondage of the aggregates." This refers to the objection raised by Siṃhanāda in Fascicle 29 of the Nirvāṇa \[Sūtra\]: "As the Buddha has spoken, all dharmas have two kinds of causes: first, the direct cause, and second, the contributory cause. By means of these two causes, there should be neither bondage nor liberation. These five aggregates arise and perish from thought to thought. If they arise and perish in this way, who is bound and who is liberated? World-Honoured One! It is dependent on these five aggregates that the subsequent five aggregates arise. This aggregate perishes of itself and does not go on to that aggregate; although it does not go on to it, it can produce that aggregate. Just as from a seed a sprout is produced, and the seed does not go on into the sprout, yet although it does not go on into the sprout, it can produce the sprout. Sentient beings are also like this: how can there be bondage and liberation?" Below, the Buddha takes this up in order to answer, citing the wax seal impressed into clay, where the seal is destroyed and the impression is formed. The meaning of the simile is: when being born, one's sense faculties may be complete or incomplete. One who is complete generates greed upon seeing visual forms; generating greed is called attachment. Becoming crazed, greed arises; this is called avidyā. Due to the two causes and conditions of greed-attachment and avidyā, all the spheres that are perceived are inverted: seeing permanence in the impermanent, seeing self in the non-self, seeing pleasure in the non-pleasure, and seeing purity in the non-pure. Due to the four inversions, one performs good and bad actions; afflictions produce karma, and karma produces afflictions—this is called bondage. It is by this meaning that it is termed the arising of the five aggregates. The meaning here is: although there is arising and perishing, this does not obstruct bondage. Therefore, it is applied here saying: "It is merely the bondage of the aggregates; there is no self or person." > — English (machine translation) (machine translation) - [Previous: 36.58](https://indike.org/pramana/in.bauddha.taisho.1736.36.58) - [Next: 36.60](https://indike.org/pramana/in.bauddha.taisho.1736.36.60) - [Up: 36](https://indike.org/pramana/in.bauddha.taisho.1736.36) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.36.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.36.59](https://indike.org/pramana/in.bauddha.taisho.1736.36.59) · Pramāṇa