[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) › 1.41 # 華嚴法界玄鏡 1.41 華嚴法界玄鏡 1.41 - **Language:** Classical Chinese ### [1.41](https://indike.org/pramana/in.bauddha.taisho.1883.1.41) 釋曰：此觀有三：謂標、釋、結。二、謂色下，釋。釋相云全是盡色之空者，有本無「盡色之」三字，但云「全是空故耳」。而釋義亦通，以不對下文理非全現故。今依有本釋。然色是有中之別稱，通是空有二門耳。空、有各有二義：空二義者，謂空、非空；有二義者，謂有、非有。空中言空者，以空必盡有故。言非空者亦無空相故，又不礙有故。有中言有者，有必盡空故。非有者，有相離故，又不礙空故。今明色空無礙中，初明色不礙空，取空上盡色之義。次明空不礙色，取色上盡空之義。其不相礙，即是舉體全是之義。其離空有相義，在第四泯絕門中。然今文中色空之上各有三句，皆初句標無礙，下句出無礙相。色中出相，言色不盡而空現者，以色不礙空，故色不盡也，即是盡色之空，故而空現也。空中出相，云即空即色而空不隱者，以空不礙色，故空即色也，而是盡色之空，故空不隱也。若總相言，但色舉體即空，即色不盡，以即空故，空便現也。空上亦然，以空舉體為色，故空即色，既即是空，空不隱也。若依此釋，前無三字義理亦通，則應後句減却「盡空之」三字，今依有本。三、是故下，結成無礙，亦是前明所觀，此正明能觀，故云菩薩見色等。 > Commentary: This contemplation has three parts: stating, explaining, and concluding. Second, from "This means that form" downward is the explanation. In explaining the characteristic, it says, "being entirely emptiness that exhausts form." Some editions lack the three characters "that exhausts form" (jin se zhi), reading only "because it is entirely emptiness." This explanation also makes sense, because it is not contrasted with the text below, where the principle would not be fully manifest. Here we explain based on the edition that has them. However, "form" is a specific name among "existence"; comprehensively, there are only the two gates of emptiness and existence. Emptiness and existence each have two meanings: the two meanings of emptiness are empty and non-empty; the two meanings of existence are existent and non-existent. In emptiness, speaking of "empty" is because emptiness necessarily exhausts existence. Speaking of "non-empty" is because it also lacks the characteristic of emptiness, and furthermore it does not obstruct existence. In existence, speaking of "existent" is because existence necessarily exhausts emptiness. Speaking of "non-existent" is because the characteristic of existence is detached, and furthermore it does not obstruct emptiness. Now, in clarifying the non-obstruction of form and emptiness, it first clarifies that form does not obstruct emptiness, taking the meaning of exhausting form on the side of emptiness. Next, it clarifies that emptiness does not obstruct form, taking the meaning of exhausting emptiness on the side of form. Their mutual non-obstruction is precisely the meaning that the entire essence is wholly it. The meaning of being detached from the characteristics of emptiness and existence belongs to the fourth gate of total annihilation. Now, in the text, form and emptiness each have three phrases: the first phrase in each states non-obstruction, and the lower phrase brings out the characteristic of non-obstruction. In bringing out the characteristic in form, saying "while form is not exhausted, emptiness is manifest" is because form does not obstruct emptiness, and so form is not exhausted; this is precisely the emptiness that exhausts form, and therefore emptiness is manifest. In bringing out the characteristic in emptiness, saying "precisely while being emptiness, it is form, and emptiness is not concealed" is because emptiness does not obstruct form, and so emptiness is form; yet it is the emptiness that exhausts form, and therefore emptiness is not concealed. In terms of the general characteristic, it is merely that form in its entire essence is emptiness, so that form is not exhausted, and because it is emptiness, emptiness immediately appears. The same applies to emptiness: because emptiness in its entire essence is form, emptiness is form; since it is emptiness, emptiness is not concealed. If explained according to this, the meaning without the three characters would also make sense, but then the later phrase should omit the three characters "that exhausts emptiness"; here we follow the edition that has them. Third, from "Therefore" downward, it concludes by establishing non-obstruction; this also means that the preceding clarified that which is contemplated, while this directly clarifies the contemplator, hence it says "the bodhisattva sees form," and so forth. > — English (machine translation) (machine translation) - [Previous: 1.40](https://indike.org/pramana/in.bauddha.taisho.1883.1.40) - [Next: 1.42](https://indike.org/pramana/in.bauddha.taisho.1883.1.42) - [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.1.41) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1883.1.41](https://indike.org/pramana/in.bauddha.taisho.1883.1.41) · Pramāṇa