[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) › 82.6 # 大方廣佛華嚴經隨疏演義鈔 82.6 大方廣佛華嚴經隨疏演義鈔 82.6 - **Language:** Classical Chinese ### [82.6](https://indike.org/pramana/in.bauddha.taisho.1736.82.6) 疏「八中十句五對」者，疏文有二：先標所依法相，而有二意；後「然各有二意」下，雙釋上二。言各二意者，十句五對各具上二也。下依二意釋之，先直就法體但約二諦以明，即釋前約境心等五；後「二約迷悟」下，即釋上約五法明，通就迷悟以釋。上即約境，不出二諦；今此約心，不出迷悟。悟即正智、迷即妄想，由此二故，說成五法。五法即分為五：一約相上，以如對之，故無相是如；二就妄想上，以正智對之；三就如如之上，唯就如如得失以明；四就正智上，亦約正智得失以明；五就名上，亦唯就名得失以明。五中皆通迷悟，然迷即有名相妄想，悟則唯正智如如。智契於如，一味平等。餘如前後說。 > Regarding the Commentary's "Among the eight, there are ten phrases forming five pairs": the commentary text has two \[parts\]. First, it marks the dharmalakṣaṇas relied upon, which have two senses; later, from "However, each has two senses" onward, it explains both of the above two together. Saying that "each has two senses" means that the ten phrases forming five pairs each possess the above two \[senses\]. Below, it explains them according to these two senses: first, it explains directly in terms of the essence of phenomena, solely with reference to the two truths, which explains the former five \[pairs\] concerning cognitive object and mind, and so forth; later, from "Second, with reference to delusion and awakening" onward, it explains the above with reference to the five dharmas, explaining generally in terms of delusion and awakening. The former is with reference to the cognitive object, not going beyond the two truths; the latter is with reference to the mind, not going beyond delusion and awakening. Awakening is correct cognition, and delusion is false conceptualization; due to these two, the five dharmas are spoken of as being established. The five dharmas are then divided into five: first, with reference to characteristics, pairing them with tathatā, hence signlessness is tathatā; second, in terms of false conceptualization, pairing it with correct cognition; third, in terms of suchness, explaining solely through the attainment and loss of suchness; fourth, in terms of correct cognition, also explaining through the attainment and loss of correct cognition; fifth, in terms of names, also explaining solely through the attainment and loss of names. All five pervade both delusion and awakening; however, delusion comprises name, characteristic, and false conceptualization, whereas awakening is solely correct cognition and suchness. Cognition accords with suchness, of one flavor and equal. The rest is as explained earlier and later. > — English (machine translation) (machine translation) - [Previous: 82.5](https://indike.org/pramana/in.bauddha.taisho.1736.82.5) - [Next: 82.7](https://indike.org/pramana/in.bauddha.taisho.1736.82.7) - [Up: 82](https://indike.org/pramana/in.bauddha.taisho.1736.82) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.82.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.82.6](https://indike.org/pramana/in.bauddha.taisho.1736.82.6) · Pramāṇa