[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) › [觀音玄義記](https://indike.org/pramana/in.bauddha.taisho.1727) › 1.39 # 觀音玄義記 1.39 觀音玄義記 1.39 - **Language:** Classical Chinese ### [1.39](https://indike.org/pramana/in.bauddha.taisho.1727.1.39) 二、「摩訶」下，衍，三：初、明體空通三教。「不言人法空不空」者，異彼《毘曇》觀人空時未破實法。「不言體有假用」者，異彼《成實》攬實法體成假人用，但觀人法本自不生、今亦無滅。色是五陰之首、我是十六之初，故各舉一以例其餘。人法即空，故曰如也。觀此二空始因終果，若人若法不生不滅名為涅槃。常修此觀以行正道，應知《大品》談空義含深淺何者。若鈍根者，謂但空有，即入偏空，證其通理。若利根人，一聞於空知空二邊，名見中空，屬後二教。又此中空復分二種：離邊而解，此當別理；即邊而解，乃屬圓理。如來巧智善談於空，能被三根，斷證不等。又復應知彼經空義雖通三教，今之人法非前二種，唯用最後即邊之空，淨其二執成圓假實。若不爾者，非今人法。 > Second, from "Mahā..." downward, the Great Vehicle has three parts: first, clarifying that the emptiness of substance is common to three teachings. "Not saying that person and phenomena are empty or not empty" is distinct from that Abhidharma contemplation where, when contemplating the emptiness of the person, real phenomena have not yet been refuted. "Not saying that the substance has provisional functions" is distinct from that Chengshi lun where, gathering the substance of real phenomena, the provisional functions of the person are formed; here, one merely contemplates that person and phenomena are originally unproduced and now also unextinguished. Matter is the first of the five aggregates, and self is the first of the sixteen \[views of self\]; hence one of each is cited to serve as an example for the rest. Person and phenomena are identical to emptiness; hence it is called "suchness." Contemplating these two emptinesses from the initial cause to the final fruit, whether person or phenomena, being unproduced and unextinguished is called nirvāṇa. Always cultivating this contemplation to practice the correct path, one should know that the Mahāprajñāpāramitā Sūtra's discussion of emptiness contains depths and shallows. How so? If one is of dull faculties, considering it to be merely the emptiness of existence, one enters partial emptiness and realizes the principle of the Common \[Teaching\]. If one is of sharp faculties, upon hearing of emptiness one immediately knows the two extremes to be empty; this is called seeing the emptiness of the Middle, and pertains to the latter two teachings. Furthermore, this emptiness of the Middle is again divided into two kinds: understanding it as separate from the extremes corresponds to the Distinct principle; understanding it as identical to the extremes belongs to the Perfect principle. The Tathāgata's skillful wisdom is adept at discussing emptiness, capable of addressing the three capacities, with unequal severances and realizations. Furthermore, one should also know that although the meaning of emptiness in that sūtra is common to three teachings, the person and phenomena of the present \[treatise\] are not the former two kinds, but exclusively use the final emptiness that is identical to the extremes, purifying the two graspings to accomplish the perfect provisional and real. If it were not so, they would not be the person and phenomena of the present \[treatise\]." > — English (machine translation) (machine translation) - [Previous: 1.38](https://indike.org/pramana/in.bauddha.taisho.1727.1.38) - [Next: 1.40](https://indike.org/pramana/in.bauddha.taisho.1727.1.40) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1727.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.1.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.1.39](https://indike.org/pramana/in.bauddha.taisho.1727.1.39) · Pramāṇa