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# 大方廣佛華嚴經隨疏演義鈔 64.67

大方廣佛華嚴經隨疏演義鈔 64.67

- **Language:** Classical Chinese

### [64.67](https://indike.org/pramana/in.bauddha.taisho.1736.64.67)

疏「此中應為」下，第二立量破。應云：第一義中實我是有法。聖應同凡是宗法。因云：以有無我迷理倒惑故。同喻云：如諸凡夫。則三支已具。疏云「此結成聖應同凡」，即合結也。應云：凡夫有倒惑，凡夫是凡夫。聖人有倒惑，同彼凡夫。是凡夫成雜亂過。次云「聖既同凡」下，例結一過，成斷滅過。

> Under the commentary's phrase "Herein, one should," this is the second, refuting by setting up an inference. It should say: The real self within the ultimate truth is the subject. Noble ones should be identical to ordinary beings is the property to be proved. The reason says: Because they possess inverted delusion that is ignorant of principle without a self. The homologous example says: Like all ordinary beings. Then the three members are already complete. When the commentary says "This concludes and establishes that noble ones should be identical to ordinary beings," this is simply the application and conclusion. It should say: Ordinary beings have inverted delusion; ordinary beings are ordinary beings. Noble ones have inverted delusion, identical to those ordinary beings. Being ordinary beings accomplishes the flaw of confusion. Next, under "Since noble ones are identical to ordinary beings," it analogously concludes one flaw, accomplishing the flaw of annihilationism.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.64.67) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.64.67](https://indike.org/pramana/in.bauddha.taisho.1736.64.67) · Pramāṇa
