[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) › 75.26 # 大方廣佛華嚴經隨疏演義鈔 75.26 大方廣佛華嚴經隨疏演義鈔 75.26 - **Language:** Classical Chinese ### [75.26](https://indike.org/pramana/in.bauddha.taisho.1736.75.26) 疏「二以巾上住自位義」等者，住自即是不變，體空之相即是如故。二義相順而會相歸性，故云以末歸本，本即是性，末即相故。疏「經云一切眾生即如」下，引證。即《淨名經》彌勒章中。然彼經中云「為從如生得授記耶？為從如滅得授記耶？若以如生得授記者，如無有生。若以如滅得授記者，如無有滅。一切眾生皆如也，一切法亦如也。眾聖賢亦如也，至於彌勒亦如也。若彌勒得授記者，一切眾生亦應授記。所以者何？夫如者不二不異。若彌勒得阿耨多羅三藐三菩提者，一切眾生皆亦應得。所以者何？一切眾生即菩提相。若彌勒得滅度者，一切眾生亦當滅度。所以者何？諸佛知一切眾生畢竟寂滅，即涅槃相，不復更滅。是故彌勒！無以此法誘諸天子。」今疏文略舉二句之要。而言等者，此有二意：一者等餘《淨名》之文，如上所引是；二者等餘一切皆如之文。故此經云「一切法皆如，諸佛境亦然。乃至無一法，如中有生滅」等。 > Regarding the commentary's statement, "Second, according to the meaning of the cloth abiding in its own position" and so forth: abiding in its own \[position\] is being unchanging, and the characteristic of emptiness of essence is precisely tathatā. Since the two meanings accord with each other and converge characteristics into the nature, it is called "reverting the branch to the root." The root is the nature, and the branch is characteristics. In the commentary, from "The sūtra says: 'All sentient beings are precisely tathatā'" onward, it cites testimony. This is from the Maitreya section in the Vimalakīrtinirdeśa-sūtra. That sūtra says: "Is the prediction received from the arising of tathatā, or is the prediction received from the ceasing of tathatā? If the prediction were received through the arising of tathatā, tathatā has no arising. If the prediction were received through the ceasing of tathatā, tathatā has no ceasing. All sentient beings are tathatā; all dharmas are also tathatā. All the noble ones and sages are also tathatā, and even Maitreya is also tathatā. If Maitreya receives a prediction, all sentient beings should also receive a prediction. Why is this? Tathatā is neither dual nor different. If Maitreya attains anuttarasamyaksaṃbodhi, all sentient beings should also attain it. Why is this? All sentient beings are the characteristic of bodhi. If Maitreya attains extinction, all sentient beings should also attain extinction. Why is this? The buddhas know that all sentient beings are completely quiescent, which is the characteristic of nirvāṇa, and do not undergo further extinction. Therefore, Maitreya, do not entice the devaputras with such a dharma." Here, the commentary's text briefly cites the essentials of two lines. The mention of "and so forth" has two meanings: first, it includes the rest of the text of the Vimalakīrti, as cited above; second, it includes other texts stating that all are tathatā. Thus this sūtra says: "All dharmas are tathatā, / The realm of the buddhas is also like this; / Down to not a single dharma / Has arising or ceasing within tathatā," and so forth. > — English (machine translation) (machine translation) - [Previous: 75.25](https://indike.org/pramana/in.bauddha.taisho.1736.75.25) - [Next: 75.27](https://indike.org/pramana/in.bauddha.taisho.1736.75.27) - [Up: 75](https://indike.org/pramana/in.bauddha.taisho.1736.75) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.75.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.75.26](https://indike.org/pramana/in.bauddha.taisho.1736.75.26) · Pramāṇa