[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) › 80.44 # 大方廣佛華嚴經隨疏演義鈔 80.44 大方廣佛華嚴經隨疏演義鈔 80.44 - **Language:** Classical Chinese ### [80.44](https://indike.org/pramana/in.bauddha.taisho.1736.80.44) 疏「後釋所無有十二句」下，疏文有二：先消文、後成對。前中言「非獨妄空真有」等者，揀宗顯別。妄空真有，法相宗說：遍計是空、圓成是有故。《涅槃經》說：生死是空，涅槃不空。三論中云：妄說為有，真諦空故。今十二句，生即是妄、佛即是真，真妄俱非，不應偏說。 > On the Commentary's passage from "Afterwards, explaining that which is negated, there are twelve clauses" downward: the Commentary's text has two parts: first, clarifying the text; second, forming pairs. Within the former, regarding the statement "it is not solely that the false is empty and the true is existent," etc.: this distinguishes schools and reveals the differences. "The false is empty and the true is existent" is spoken by the Dharma-characteristic school, because the conceptualized is empty and the consummate is existent. The Nirvāṇa Sūtra says: saṃsāra is empty, nirvāṇa is not empty. The Sanlun school says: the false is spoken of as existent, because the ultimate truth is empty. In the present twelve clauses, sentient beings are precisely the false and the Buddha is precisely the true; both true and false are negated, so one should not speak one-sidedly. > — English (machine translation) (machine translation) - [Previous: 80.43](https://indike.org/pramana/in.bauddha.taisho.1736.80.43) - [Next: 80.45](https://indike.org/pramana/in.bauddha.taisho.1736.80.45) - [Up: 80](https://indike.org/pramana/in.bauddha.taisho.1736.80) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.80.44) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.80.44](https://indike.org/pramana/in.bauddha.taisho.1736.80.44) · Pramāṇa