[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) › [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775) › 2.280 # 注維摩詰經 2.280 注維摩詰經 2.280 - **Language:** Classical Chinese ### [2.280](https://indike.org/pramana/in.bauddha.taisho.1775.2.280) 肇曰：如、法性、真際，此三空同一實耳。但用觀有深淺，故別立三名。始見法實，如遠見樹知定是樹，名為如。見法轉深，如近見樹知見是何木，名為法性。窮盡法實，如盡知樹根莖枝葉之數，名為實際。此三未始非樹，因見為異耳。所說真法同此三空也。入諸法者，諸法殊相誰能遍入？遍入諸法者，其唯法性乎！生曰：法性者，法之本分也。夫緣有者是假有也，假有者則非性有也。有既非性，此乃是其本分矣。然則法與法性，理一而名異，故言同也。性宜同，故以同言之也。諸法皆異，而法入之則一統眾矣。統眾以一，所以同法性者也。 > \[Seng\]zhao says: "Thusness, dharma-nature, and the reality-limit: these three emptinesses are the same single reality. It is only that the application of contemplation has depths and shallows, so three separate names are established. When first seeing the reality of dharmas, like seeing a tree from afar and knowing for certain that it is a tree, it is named 'thusness'. When seeing dharmas increasingly deeply, like seeing a tree from close by and knowing what kind of wood it is seen to be, it is named 'dharma-nature'. When exhausting the reality of dharmas, like knowing completely the number of the tree's roots, trunk, branches, and leaves, it is named the 'reality-limit'. These three have never ceased to be the tree; they differ only on account of the seeing. The true Dharma expounded is identical to these three emptinesses. As for 'enters all dharmas': of the distinct characteristics of all dharmas, who can enter them all? That which enters all dharmas—is it not dharma-nature alone!" \[Dao\]sheng says: "'Dharma-nature' is the fundamental component of dharmas. That which exists through conditions is provisional existence; that which is provisional existence does not exist by nature. Since existence is not of its nature, this is its fundamental component. That being so, dharma and dharma-nature are one in principle though different in name, hence he says 'identical'. Nature should be identical, so he speaks of it using 'identical'. All dharmas are distinct, yet when the Dharma enters them, the one integrates the many. Integrating the many through the one is why it is identical to dharma-nature." > — English (machine translation) (machine translation) - [Previous: 2.279](https://indike.org/pramana/in.bauddha.taisho.1775.2.279) - [Next: 2.281](https://indike.org/pramana/in.bauddha.taisho.1775.2.281) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1775.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1775~en-mt.2.280) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.342) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1775.2.280](https://indike.org/pramana/in.bauddha.taisho.1775.2.280) · Pramāṇa