[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) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 1.71 # 維摩義記 1.71 維摩義記 1.71 - **Language:** Classical Chinese ### [1.71](https://indike.org/pramana/in.bauddha.taisho.1776.1.71) 問曰：無我理通諸法，何故偏判以為生死？此義不定，進退四門。一、就情分別。生死有我，涅槃無我。以著我故世間受生，是故有我偏在生死；離我不生，為是涅槃一向無我。二、就法相相對分別。生死無我，涅槃有我。生死之法體無性實、用不自在，故說無我；涅槃性實，故說有我。三、就性實及與假用。生死、涅槃二俱有我。是義云何？生死法中有二種我：一、性實我，所謂佛性。故經問言「二十五有，有我不也？」佛答：「我者即如來藏，藏即佛性。一切眾生悉有佛性，即是我義。」二、假用我，五陰和合集成我人，故經云「言眾生佛性，不即六法、不離六法。」言六法者，五陰及我，此我即是假用我也。生死有此，涅槃亦然。如來法身是其性我，如《涅槃》說「若法是常、是真是實、是主是依名為我者，是性實我。」說諸佛五陰集成假人，是假用我，此是第三。四、就因緣破相空理。生死涅槃二俱無我，如經中說。今就第二，是故無我判屬生死。故《涅槃》說「生死法為無常、苦、無我、不淨；涅槃之法，常樂我淨。」 > Question: The principle of non-self applies universally to all dharmas; why is it classified exclusively as saṃsāra? This meaning is not fixed, and proceeds through four approaches: First, distinguishing according to emotional delusion: saṃsāra has a self, while nirvāṇa has no self. Because of attachment to a self, one takes birth in the world; therefore, the self is located exclusively in saṃsāra. Being free from a self, one is not reborn; for this reason, nirvāṇa is definitively non-self. Second, distinguishing in mutual contrast based on the characteristics of dharmas: saṃsāra is non-self, while nirvāṇa has a self. The essence of the dharmas of saṃsāra lacks substantial reality of nature, and its function is unfree; thus it is spoken of as non-self. Nirvāṇa is real in nature, so it is spoken of as having a self. Third, according to substantial reality of nature and provisional functioning: both saṃsāra and nirvāṇa have a self. What does this mean? In saṃsāric dharmas, there are two kinds of self: first, the self of substantial nature, namely the buddha-nature. Hence the sūtra asks: "In the twenty-five realms of existence, is there a self or not?" The Buddha answered: "The self is the tathāgatagarbha, and the garbha is the buddha-nature. All sentient beings possess the buddha-nature, which is the meaning of the self." Second, the self of provisional functioning: the five skandhas unite and assemble to form the self and person. Hence the sūtra says: "The buddha-nature of sentient beings is not identical to the six dharmas, nor is it separate from the six dharmas." The six dharmas refer to the five skandhas and the self; this self is the self of provisional functioning. Saṃsāra has this, and nirvāṇa is likewise. The Tathāgata's dharmakāya is this self of nature, as the Nirvāṇa Sūtra says: "If a dharma is permanent, true, real, sovereign, and a refuge, it is called the self; this is the self of substantial nature." Saying that the five skandhas of the Buddhas assemble into a provisional person is the self of provisional functioning. This is the third. Fourth, according to the empty principle of refuting characteristics through dependent origination: both saṃsāra and nirvāṇa are without self, as explained in the sūtra. Now, based on the second approach, non-self is classified as belonging to saṃsāra. Thus the Nirvāṇa Sūtra says: "The dharmas of saṃsāra are impermanence, suffering, non-self, and impurity; the dharma of nirvāṇa is permanence, bliss, self, and purity." > — English (machine translation) (machine translation) - [Previous: 1.70](https://indike.org/pramana/in.bauddha.taisho.1776.1.70) - [Next: 1.72.1](https://indike.org/pramana/in.bauddha.taisho.1776.1.72.1) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1776.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.1.71) — English, machine translation ## Linked texts (1) - [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778.4.50) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.1.71](https://indike.org/pramana/in.bauddha.taisho.1776.1.71) · Pramāṇa