[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) › 80.46 # 大方廣佛華嚴經隨疏演義鈔 80.46 大方廣佛華嚴經隨疏演義鈔 80.46 - **Language:** Classical Chinese ### [80.46](https://indike.org/pramana/in.bauddha.taisho.1736.80.46) 疏「又攝十二」下，二成對也。「一能相所相對」者，相為所相，盡即能相。所相法體即是有為，不出染淨。言「相待有故」者，釋成無義。染待淨有，故無染相；淨待染有，故無淨相。是故經云「無相性」也。言「無盡性」者，盡即能相，生滅染淨全是有為。然生滅四相略有二種：一剎那盡，云念念滅，以緣滅故顯無滅性。二一期滅，如煩惱性盡，以性空門顯無滅義。「二生滅對」，凡則緣生，故本不生；性淨涅槃，本來寂滅，故不更滅。此對皆《淨名》意。前約滅惑，此約滅苦。由滅惑苦則菩提生，故今遣之。言「約佛菩提非始生」者，性淨菩提非始修得，何有滅耶？「三我非我對」，以緣破我，以我遣非我。言我尚不可得，則非我何可得？即不二法門。「諸法實相中」下，以實相門雙遣。上二即《中論》文，前已頻引。「四緣非緣對」，眾生是緣，攬緣無性，故無眾生。非眾生為非緣，緣尚不可得，非緣何可得？即相待破。「五能證所證對」，並因緣門雙破能所。故上經云「知菩提性從緣起，入深法界無違逆。」「六合非合對」，虛空無體，不與物合，亦以因緣顯無虛空。成正覺者能所契合，亦因緣門釋無正覺，故一合相非一合相。 > On the Commentary's passage from "Furthermore, subsuming the twelve" downward: second, forming pairs. Regarding "1. the pair of the characterizing and the characterized": characteristics are the characterized, and exhaustion is the characterizing. The essential entity of the characterized dharmas is precisely the conditioned, which does not go beyond defiled and pure. When it says "because they exist in mutual dependence," this explains and establishes the meaning of non-existence: the defiled exists in dependence on the pure, so there is no characteristic of defilement; the pure exists in dependence on the defiled, so there is no characteristic of purity. Therefore the sūtra says "the nature of non-characteristic." When it says "the nature of non-exhaustion": exhaustion is the characterizing; production, cessation, defilement, and purity are entirely conditioned. However, the four characteristics of production and cessation are briefly of two kinds: first, exhaustion in an instant, called thought-by-thought cessation, where because conditions cease, it reveals the nature of non-cessation; second, period-bound cessation, like the nature of the afflictions being exhausted, where through the approach of the emptiness of nature it reveals the meaning of non-cessation. "2. The pair of production and cessation": ordinary beings are conditionally produced, so they are fundamentally unproduced; fundamentally pure nirvāṇa is originally quiescent and ceased, so it does not cease again. This pair represents the purport of the Vimalakīrti. The former is in terms of eradicating delusion, while this is in terms of eradicating suffering. Because of eradicating delusion and suffering, bodhi arises; therefore it is now dismissed. When it says "in terms of the Buddha's bodhi not being newly produced," nature-pure bodhi is not newly acquired through cultivation, so how could there be cessation? "3. The pair of self and non-self": through conditions one refutes self, and through self one dismisses non-self. It says that since self cannot be obtained, how could non-self be obtained? This is precisely the non-dual Dharma approach. From "within the true characteristic of all dharmas" downward, through the approach of the true characteristic both are dismissed. The above two are passages from the Madhyamakaśāstra, which have been frequently cited before. "4. The pair of conditions and non-conditions": sentient beings are conditions; gathering conditions, they lack intrinsic nature, so there are no sentient beings. Non-sentient beings are non-conditions; since conditions cannot be obtained, how could non-conditions be obtained? This is refutation through mutual dependence. "5. The pair of the agent of realization and the object of realization": both agent and object are refuted together through the approach of causes and conditions. Hence the preceding sūtra says: "Knowing that the nature of bodhi arises from conditions, / one enters the profound dharmadhātu without contrariety." "6. The pair of combination and non-combination": empty space lacks an essence and does not combine with things; through causes and conditions it also reveals that there is no empty space. For one who realizes equal and perfect enlightenment, subject and object tally; also through the approach of causes and conditions it explains that there is no equal and perfect enlightenment; therefore a unitary combined characteristic is not a unitary combined characteristic. > — English (machine translation) (machine translation) - [Previous: 80.45](https://indike.org/pramana/in.bauddha.taisho.1736.80.45) - [Next: 80.47](https://indike.org/pramana/in.bauddha.taisho.1736.80.47) - [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.80.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.80.46](https://indike.org/pramana/in.bauddha.taisho.1736.80.46) · Pramāṇa