[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) › [華嚴法界玄鏡](https://indike.org/pramana/in.bauddha.taisho.1883) › 1.23 # 華嚴法界玄鏡 1.23 華嚴法界玄鏡 1.23 - **Language:** Classical Chinese ### [1.23](https://indike.org/pramana/in.bauddha.taisho.1883.1.23) 次正釋文。今初。第一句有三：初標。次何以下，釋此揀離色明空及斷滅空。言離色者，空在色外。色外復二：一、對色明空，如牆處不空，牆外是空，此第三句揀；二、滅色明空，謂如穿井，除土出空，要須滅色，今正揀此。故《中論》云：「先有而後無，是即為斷滅。」然外道、二乘皆有斷滅，外道斷滅歸於太虛，二乘斷滅歸於涅槃。故肇公云：「大幻莫若於有身，故滅身以歸無；勞勤莫先於有智，故絕智以淪虛。」又云：「智為雜毒，形為桎梏，故灰身滅智，撥喪無餘。」若謂入滅同於太虛，全同外道，故《楞伽》云：「若心體滅，不異外道斷見戲論。」故今文云不即斷空。次以色舉體下，釋上以即空故。三、良由下，結成。於中先約義結，由即真空故非斷滅。後是故下，結成標名。 > Next is the proper explanation of the text. Now, the first. The first line has three \[parts\]: first, the statement; next, from "Why is this?" downward, it explains that this eliminates clarifying emptiness detached from form and annihilationist emptiness. Regarding "detached from form": emptiness lies outside of form. Outside of form also has two \[aspects\]: first, clarifying emptiness in opposition to form, just as the place where a wall stands is not empty, while outside the wall is empty—this is eliminated by the third line; second, clarifying emptiness by extinguishing form, as in digging a well where earth is removed to reveal empty space, necessarily requiring the extinction of form—this is what is directly eliminated here. Therefore the \*Mūlamadhyamakakārikā\* states: "To exist first and then not exist—this is annihilation." However, both non-Buddhists and the two vehicles hold to annihilation. The annihilation of non-Buddhists returns to empty space; the annihilation of the two vehicles returns to nirvāṇa. Therefore Master Zhao said: "Of great delusions, none surpasses having a body; hence one extinguishes the body to return to nonbeing. Of exhausting toils, none takes precedence over having consciousness; hence one cuts off consciousness to sink into voidness." He also said: "Consciousness is a compounded poison, and the physical form is a shackle; hence they reduce the body to ashes and extinguish consciousness, utterly sweeping away and perishing without remainder." If one claims that entering extinction is identical to empty space, that is completely the same as non-Buddhists; thus the \*Laṅkāvatāra-sūtra\* states: "If the essence of the mind were extinguished, it would not differ from the non-Buddhists' frivolous discourse of the view of annihilation." Hence the present text says that it is not identical to annihilatory emptiness. Next, from "Because the entire essence of form…" downward, it explains the prior clause on "because it is identical to emptiness." Third, from "This is truly because…" downward concludes and confirms it. Therein, it first concludes in terms of meaning: because it is identical to true emptiness, it is not annihilation. Afterwards, from "Therefore…" downward concludes and confirms the stated designation. > — English (machine translation) (machine translation) - [Previous: 1.22](https://indike.org/pramana/in.bauddha.taisho.1883.1.22) - [Next: 1.24](https://indike.org/pramana/in.bauddha.taisho.1883.1.24) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1883.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1883~en-mt.1.23) — English, machine translation ## Linked texts (1) - [註華嚴法界觀門](https://indike.org/pramana/in.bauddha.taisho.1884.1.34) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1883.1.23](https://indike.org/pramana/in.bauddha.taisho.1883.1.23) · Pramāṇa