[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) › 47.38 # 大方廣佛華嚴經隨疏演義鈔 47.38 大方廣佛華嚴經隨疏演義鈔 47.38 - **Language:** Classical Chinese ### [47.38](https://indike.org/pramana/in.bauddha.taisho.1736.47.38) 疏「一切法無來是故無有生」等者，此上半以無來釋無生。而言等者，等取下半云「以生無有故，滅亦不可得。」此以無生釋無滅也。不滅故無有真實，有實則有可滅故。無實故無染，譬如雲霧不能染空。故云「五句展轉相釋」。疏「何名無相體離十相」者，《涅槃》三十一云「大般涅槃名為無相。師子吼問：『何名無相？』『善男子！無十相故。何等為十？所謂色相、聲相、香相、味相、觸相，生、住、壞相，男相、女相。是名十相。無如是相，故名無相。』」疏「又無相約理」下，上之四義展轉相承唯明一體；此下分能所證以為無相離相，能所契合以為一相。則實際為總，下三別明。疏「又如離世間」下有十種業者，即五十八，經云「所謂隨時開導是佛業，令正修行故。夢中令見是佛業，覺昔善根故。為他演說所未聞經是佛業，令生智斷疑故」等。恐繁且止。 > Regarding the commentary statement, "All dharmas have no coming, and therefore have no arising...", this first half explains non-arising through non-coming. Speaking of "and so forth" includes the lower half, which says: "Because arising does not exist, cessation is also unobtainable." This explains non-cessation through non-arising. Because there is no cessation, there is no real existence; if there were real existence, there would be something that could cease. Because there is no reality, there is no defilement, just as clouds and fog cannot defile empty space. Hence it is said: "The five phrases explain each other in turn." Regarding the commentary statement, "What is called signlessness? The essence departs from the ten signs": chapter 31 of the \*Nirvāṇa \[Sūtra\]\* states: "Mahāparinirvāṇa is called signlessness. Lion's Roar asked: 'What is called signlessness?' 'Good son! It is because it is without the ten signs. What are the ten? They are the sign of visible form, the sign of sound, the sign of fragrance, the sign of taste, the sign of tactile objects, the signs of arising, abiding, and destruction, the sign of male, and the sign of female. These are called the ten signs. Because it is free from such signs, it is called signlessness.'" Regarding the commentary statement, "Moreover, signlessness is in terms of principle..." onward: the four meanings above succeed one another in turn merely to clarify the single essence; below this, the certifying and the certified are distinguished as signlessness and departure from signs, and the tallying of the certifying and certified is taken as the single sign. Thus bhūtakoṭi is the general, and the three below clarify it distinctly. Regarding the commentary statement, "Moreover, as in the 'Separating from the World' \[chapter\]..." where there are ten kinds of acts: namely in chapter 58, the sūtra states: "Guiding according to the appropriate time is the Buddha's act, because it causes correct practice. Causing \[them\] to see in dreams is the Buddha's act, because it awakens past roots of goodness. Expounding for others sūtras they have not heard before is the Buddha's act, because it gives rise to wisdom and severs doubts," and so forth. Fearing prolixity, we pause here. > — English (machine translation) (machine translation) - [Previous: 47.37](https://indike.org/pramana/in.bauddha.taisho.1736.47.37) - [Next: 47.39](https://indike.org/pramana/in.bauddha.taisho.1736.47.39) - [Up: 47](https://indike.org/pramana/in.bauddha.taisho.1736.47) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.47.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.47.38](https://indike.org/pramana/in.bauddha.taisho.1736.47.38) · Pramāṇa