[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) › 53.36 # 大方廣佛華嚴經隨疏演義鈔 53.36 大方廣佛華嚴經隨疏演義鈔 53.36 - **Language:** Classical Chinese ### [53.36](https://indike.org/pramana/in.bauddha.taisho.1736.53.36) 疏「二寄對顯勝」下，釋後二盡。此句總標。「一對下彰出」下，釋第二盡也。疏「以二乘雖度五道」下，疏釋上論涅槃道淨。言「三餘」者，一無明住地惑，為煩惱餘；二無漏有分別業，為業餘；三變易生死，為苦餘。故有三餘，涅槃非淨，即《佛性論》文。故《法華》云「是人於何而得解脫？但離虛妄名為解脫。其實未得一切解脫，佛說是人未實滅度。斯人未得無上道故」等。第一疏中已廣分別。今則金剛藏已出三餘，故涅槃道淨。經言出世善根者，根者即無貪等。既盡所知超度變易，滿菩薩行諸度皆圓，常樂我淨三德皆圓，處而不住，故涅槃道淨。問：此句不同二乘，義則可爾。上句度於五道，則不同凡夫，何名不同二乘？有人答云：但約超勝，略無凡夫。此義不然。今謂凡夫此不足論，今明正度五道，有濫小乘，故淨涅槃，顯不同彼。故合二句，方成此盡。又二句皆濫二乘，今皆不同。由淨善根故不住涅槃，由度五道故不住生死，合二無住，故不同二乘度於五道入涅槃矣。 > Regarding the commentary's: "Second, lodging in contrast to reveal superiority" onward: this explains the latter two culminations. This line is a general heading. From "First, contrasting with what is below to show emergence" onward explains the second culmination. Regarding the commentary's: "Because the two vehicles, although crossing over the five destinies" onward: the commentary explains the treatise's "purity of the path of nirvāṇa" above. As for the "three remainders": first, the afflictions of the abiding ground of avidyā are the remainder of afflictions; second, uncontaminated karma with discrimination is the remainder of karma; third, inconceivable transformation death is the remainder of suffering. Because there are these three remainders, their nirvāṇa is not pure; this is from the text of the \*Buddhadhātu-śāstra\*. Therefore the \*Lotus Sūtra\* states: "From what is this person liberated? Merely leaving falsehood is called liberation. In reality, they have not yet attained all liberation; the Buddha says this person has not truly attained extinction, because this person has not yet attained the unsurpassed path," etc. In the first commentary, this has already been broadly distinguished. Now, Vajragarbha has already emerged from the three remainders, so the path of nirvāṇa is pure. The sūtra says "supramundane roots of goodness": roots are non-greed and so forth. Having exhausted what is to be known and transcended transformation \[death\], fulfilled bodhisattva practice, with all pāramitās complete, and the three virtues of permanence, bliss, self, and purity all complete, he abides \[in it\] without remaining; hence the path of nirvāṇa is pure. Question: It is indeed acceptable that this line differs from the two vehicles. But the preceding line, crossing over the five destinies, differs from ordinary beings; how can it be called differing from the two vehicles? Someone answered: It is merely in terms of transcending and excelling, so ordinary beings are omitted. This meaning is not correct. I say now: ordinary beings are not worth discussing here; now, clarifying that truly crossing over the five destinies might be confused with the Small Vehicle, he purifies nirvāṇa to show that he differs from them. Therefore, only by combining the two lines is this culmination achieved. Furthermore, both lines could be confused with the two vehicles, and now both differ: because of pure roots of goodness, he does not abide in nirvāṇa; because of crossing over the five destinies, he does not abide in saṃsāra. Combining the two non-abidings, he therefore differs from the two vehicles who cross over the five destinies to enter nirvāṇa. > — English (machine translation) (machine translation) - [Previous: 53.35](https://indike.org/pramana/in.bauddha.taisho.1736.53.35) - [Next: 53.37](https://indike.org/pramana/in.bauddha.taisho.1736.53.37) - [Up: 53](https://indike.org/pramana/in.bauddha.taisho.1736.53) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.53.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.53.36](https://indike.org/pramana/in.bauddha.taisho.1736.53.36) · Pramāṇa