[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) › 52.5 # 大方廣佛華嚴經隨疏演義鈔 52.5 大方廣佛華嚴經隨疏演義鈔 52.5 - **Language:** Classical Chinese ### [52.5](https://indike.org/pramana/in.bauddha.taisho.1736.52.5) 疏「事理存泯非即離故」者，二約事理釋。然事理相望互為自他，泯如不自化，存如他為化。言非即離者，自他既別，如事理非即，他化自受如二非離。然其通有四句：一存理泯事，猶根本證如；二存事泯理，如後得觀法；三俱存，如齊照；四俱泯，如兩亡。既事理互為自他，則亦應言他人無心我為彼化，而自望他，是他之化故但云他化。又應唯就證如之上亦有自他。一於境無心唯能證智，如他無心我為他化，即存自泯他。二絕能證智唯有如故，如自無心他為我化，即存他泯自。三不壞能所，俱無執故，故云都無所得，即俱存義。四取都無所得，即俱泯義。 > Regarding the commentary's "Phenomena and principle preserving and vanishing are neither identical nor separate": second, explaining in terms of phenomena and principle. Phenomena and principle, viewed in relation to each other, mutually serve as self and other: vanishing is like not transforming for oneself; preserving is like transforming for others. As for "neither identical nor separate": since self and other are distinct, just as phenomena and principle are not identical, others transforming and oneself experiencing is like the two not being separate. However, it generally has four propositions: first, preserving principle and vanishing phenomena, like the fundamental realization of suchness; second, preserving phenomena and vanishing principle, like subsequent attainment contemplating dharmas; third, both preserved, like illuminating simultaneously; fourth, both vanished, like the obliteration of both. Since phenomena and principle mutually serve as self and other, one should also say: 'Another person is without mind, and I transform for them'; but from the perspective of oneself viewing the other, it is the transformation of the other; hence it is simply called 'transformation by others'. Furthermore, purely upon the realization of suchness there is also self and other: first, being without mind regarding the objective realm, there is only the realizing cognition—like the other having no mind and I transforming for them—this is preserving self and vanishing other; second, the realizing cognition being extinguished, there is only suchness—like oneself having no mind and the other transforming for me—this is preserving other and vanishing self; third, not destroying subject and object, because both are free from grasping; hence it says 'nothing whatsoever is attained', which is the meaning of both preserved; fourth, seizing upon 'nothing whatsoever is attained', which is the meaning of both vanished. > — English (machine translation) (machine translation) - [Previous: 52.4](https://indike.org/pramana/in.bauddha.taisho.1736.52.4) - [Next: 52.6](https://indike.org/pramana/in.bauddha.taisho.1736.52.6) - [Up: 52](https://indike.org/pramana/in.bauddha.taisho.1736.52) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.52.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.52.5](https://indike.org/pramana/in.bauddha.taisho.1736.52.5) · Pramāṇa