[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) › 64.74 # 大方廣佛華嚴經隨疏演義鈔 64.74 大方廣佛華嚴經隨疏演義鈔 64.74 - **Language:** Classical Chinese ### [64.74](https://indike.org/pramana/in.bauddha.taisho.1736.64.74) 疏「次句就人彰過」，疏文有四：一釋經。二「故初地」下引證。既言顛倒相應，即是求有，迷三界苦謂為樂故。三「反示菩薩勝義」，即是論釋。四「謂菩薩」下，是疏釋論，即《唯識》諸門分別中第六有漏無漏門，謂有支皆是有漏，無漏非有支故。菩薩勝義即是無漏，亦是第十一學無學分別門，故彼論云「一切皆唯非學無學聖人者，所起有漏善業明為緣故、違有支故，非有支攝。由此應知，聖必不造感後有業，於後苦果不迷求故。」故今疏文用彼論意。體虛不真故名妄行，菩薩善知故不名妄。 > Regarding the commentary's statement "The next phrase reveals the fault with respect to the person": the text of the commentary has four parts. First, explaining the sūtra. Second, from "Therefore the first bhūmi" downward, citing proof. Since it says "associated with inversion," this is precisely seeking existence, mistaking the suffering of the three realms for pleasure. Third, "reversely showing the bodhisattva's ultimate meaning" is the treatise's explanation. Fourth, from "meaning that the bodhisattva" downward, is the commentary explaining the treatise; that is, the sixth category of contaminated and uncontaminated among the various categorical distinctions in the Vijñaptimātratāsiddhi, meaning that the links of existence are all contaminated, for the uncontaminated is not a link of existence. The bodhisattva's ultimate meaning is precisely the uncontaminated, and also corresponds to the eleventh categorical distinction of trainee and non-trainee. Hence that treatise says: "All of them are exclusively non-trainees and non-non-trainees. Because the contaminated wholesome karma initiated by noble ones takes illumination as its condition and opposes the links of existence, it is not subsumed under the links of existence. From this one should know that noble ones definitely do not create karma that brings about future existence, because they are not deluded into seeking future resultant suffering." Therefore, the present commentary uses the intent of that treatise. Its essence being empty and unreal, it is called false practice; the bodhisattva clearly knows it, so it is not called false. > — English (machine translation) (machine translation) - [Previous: 64.73](https://indike.org/pramana/in.bauddha.taisho.1736.64.73) - [Next: 64.75](https://indike.org/pramana/in.bauddha.taisho.1736.64.75) - [Up: 64](https://indike.org/pramana/in.bauddha.taisho.1736.64) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.64.74) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.64.74](https://indike.org/pramana/in.bauddha.taisho.1736.64.74) · Pramāṇa