[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) › 1.25 # 華嚴法界玄鏡 1.25 華嚴法界玄鏡 1.25 - **Language:** Classical Chinese ### [1.25](https://indike.org/pramana/in.bauddha.taisho.1883.1.25) 釋曰：亦標、釋、結。釋中揀二妄情：一、揀太即，以聞色空，不知性空，便執色相以為真空，故須揀之，故云青黃之相非是真空之理，此唯揀凡也。小不計色，為即空故。次然青黃下，明亦非離相有性，要即青黃無體為真空耳。由此義故，則似雙揀，亦揀小乘。然是舉法雙揀情，後明不離是舉法耳。二、亦用上文以揀亂意三種空中以空為有。彼謂別有一物是於空體，故今揀之。故《十地經》云：「有不二不盡。」此一句經揀三亂意空，以有揀斷滅空，以不二揀異色明空，以不盡揀空為有，不謂有體盡滅。今當不盡，謂空若是物，則有盡滅。若有盡滅，則有生起。今法空相不生不滅，豈有有耶？故《般若》云「是諸法空相，不生不滅」等。又青黃之相尚非真空，要須無性，豈得以空而為有耶？三、良以下，結成。舉其無體之空，結非色相，明空非有，豈得色耶？ > The Commentary states: This also has statement, explanation, and conclusion. Within the explanation, two false attachments are eliminated: First, it eliminates excessive identity. Because hearing that form is empty, one does not understand emptiness of nature and immediately grasps the characteristics of form to be true emptiness; hence it must be eliminated. Therefore it says that the characteristics of blue and yellow are not the principle of true emptiness. This eliminates ordinary worldlings only, for the Hīnayāna does not reckon form to be identical to emptiness. Next, from "Yet, blue and yellow…" downward, it clarifies that neither is there an essence detached from characteristics; necessarily, blue and yellow having no essence is itself true emptiness. Due to this meaning, it seems to be a dual elimination, also eliminating the Hīnayāna. However, it adduces the Dharma to dually eliminate attachments; afterwards, clarifying that it is not detached is simply adducing the Dharma. Second, it also uses the above text to eliminate the attachment to emptiness as existence among the three types of confused thoughts on emptiness. They claim that there is a distinct entity that is the essence of emptiness; hence it is eliminated here. Thus the \*Daśabhūmika-sūtra\* states: "There is non-duality and non-exhaustion." This single line of scripture eliminates the three kinds of confused thoughts on emptiness: by "there is," it eliminates annihilationist emptiness; by "non-duality," it eliminates clarifying emptiness as different from form; by "non-exhaustion," it eliminates taking emptiness as existence, not meaning that there is an essence that is exhausted and extinguished. Here it corresponds to non-exhaustion: if emptiness were an entity, then it would have exhaustion and extinction; if it had exhaustion and extinction, then it would have arising. Now, the empty characteristic of dharmas neither arises nor ceases—how could it have existence? Hence the \*Prajñā\[pāramitā-sūtra\]\* states: "The empty characteristic of all dharmas neither arises nor ceases," and so forth. Furthermore, the characteristics of blue and yellow are not yet true emptiness—it must be without nature; how could emptiness be taken as existence? Third, from "Truly because…" downward concludes and confirms it. Adducing emptiness without essence, it concludes that it is not the characteristics of form, clarifying that emptiness is not existence—how could form be attained? > — English (machine translation) (machine translation) - [Previous: 1.24](https://indike.org/pramana/in.bauddha.taisho.1883.1.24) - [Next: 1.26](https://indike.org/pramana/in.bauddha.taisho.1883.1.26) - [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.1.25) — English, machine translation ## Linked texts (1) - [註華嚴法界觀門](https://indike.org/pramana/in.bauddha.taisho.1884.1.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1883.1.25](https://indike.org/pramana/in.bauddha.taisho.1883.1.25) · Pramāṇa