[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) › 51.11 # 大方廣佛華嚴經隨疏演義鈔 51.11 大方廣佛華嚴經隨疏演義鈔 51.11 - **Language:** Classical Chinese ### [51.11](https://indike.org/pramana/in.bauddha.taisho.1736.51.11) 第九迴向。「今初牒名」下，文有四：初釋名、二「此約無礙大用」下結得名、三「約脫惑障」下會六釋、四「即上體用」下出體性。今初有三：一約行釋無縛著。引證中，「諸法無二」，所見無著。「般若無生」，能見無著。諸法無二通上能所，諸法即無二、般若即無生。「三世一合相」，竪論無著一合相言。文在三世，義通前三：一者一切法無二、二者般若無知、三者上二契合。二「又解脫」下，約用釋名。三「於何無縛著耶」下，別解縛著。於中四：一指前總明；二別申十事；三「若約」下，一事具二；四惑縛著，一義中二：一生死為能縛，由離凡故不縛。言不縛生死者，不為生死所縛耳。此即相不縛不著，二乘即所見不著。二境相不縛、能見不著。三現惑不縛、所見不著，種子即所見故。四有不能縛、所見空不能著。五惑不能縛、見智不能著。故雖十事，不出相惑及能所見也。 > The ninth pariṇāmanā. Below, 'Now first, taking up the name,' the text has four \[parts\]: first, explaining the name; second, from 'This is based on the unhindered great function' onward, concluding with how it obtains its name; third, from 'Based on liberation from the afflictive hindrances' onward, correlating the six interpretations of compounds; fourth, from 'Namely, the aforementioned essence and function' onward, identifying the essential nature. Now, the first has three: 1. Explaining freedom from bondage and attachment in terms of practice. In the cited proof, 'all dharmas are without duality' refers to freedom from attachment to the object seen; 'prajñā is unarisen' refers to freedom from attachment in the seeing subject. 'All dharmas are without duality' applies to both the subject and the object above: all dharmas are without duality, and prajñā is unarisen. 'The single unified characteristic of the three periods of time' discusses freedom from attachment longitudinally. The phrase 'single unified characteristic' occurs in the text on the three periods of time, but its meaning applies to the preceding three: first, that all dharmas are without duality; second, that prajñā is without \[conceptual\] knowing; third, that the above two tally and unite. 2. From 'Furthermore, liberation' onward, the name is explained in terms of function. 3. From 'To what is there no bondage or attachment?' onward, bondage and attachment are specifically analyzed. Therein are four: first, indicating the preceding general explanation; second, setting forth the ten items individually; third, from 'If in terms of' onward, each single item having two \[aspects\]; fourth, affliction-bondage and attachment, having two \[aspects\] within one meaning: (1) saṃsāra is the binder, and because of detachment from ordinary worldlings it does not bind. Saying that it is not bound by saṃsāra means merely not being bound by saṃsāra. This is non-bondage and non-attachment to characteristics, while the two vehicles are non-attachment to the object seen. (2) The characteristic of the objective realm does not bind, and the seeing subject is unattached. (3) Active afflictions do not bind, and the object seen is unattached, for the seeds are precisely what is seen. (4) Existence cannot bind, and the emptiness of what is seen cannot attach. (5) Afflictions cannot bind, and seeing and cognition cannot attach. Thus, although there are ten items, they do not go beyond characteristics, afflictions, and the seeing subject and object. > — English (machine translation) (machine translation) - [Previous: 51.10](https://indike.org/pramana/in.bauddha.taisho.1736.51.10) - [Next: 51.12](https://indike.org/pramana/in.bauddha.taisho.1736.51.12) - [Up: 51](https://indike.org/pramana/in.bauddha.taisho.1736.51) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.51.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.51.11](https://indike.org/pramana/in.bauddha.taisho.1736.51.11) · Pramāṇa