[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) › [維摩經玄疏](https://indike.org/pramana/in.bauddha.taisho.1777) › 6.26 # 維摩經玄疏 6.26 維摩經玄疏 6.26 - **Language:** Classical Chinese ### [6.26](https://indike.org/pramana/in.bauddha.taisho.1777.6.26) 三、約共說般若教明不思議法性實相有同異者，聲聞入法性，唯見法性，如虛空無所有；菩薩、諸佛入法性實相，亦見法性如虛空，能於如虛空法性中，開佛知見，圓照法界一切法也。同入如虛空法性無所有，故名之為同；諸佛、菩薩能於如虛空法性中，圓照一切法界，即是不思議法性，故名為異也，故身子領解云：「同共一法中，而不得此事。嗚呼！深自責，云何而自欺？」是則略明共般若共二乘說，而上、中、下根，利鈍不同，故於一法性，通、別、圓三種之異也。譬如石有金性，有人破石得金，而不能作種種𨥁、璫、環、釧；有人得金，能用作種種𨥁、璫、環、釧，而不能變金為丹；有人能變金成丹，服之得仙，五通無閡也。金性是一，而得者三種不同也。 > Third, clarifying that the inconceivable true mark of dharma-nature has similarities and differences in terms of the teaching of shared prajñā: when the śrāvaka enters dharma-nature, he sees only dharma-nature, like empty space with nothing existing; when bodhisattvas and buddhas enter the true mark of dharma-nature, they also see dharma-nature like empty space, but within this dharma-nature that is like empty space, they are able to open the Buddha's knowledge and vision and completely illuminate all phenomena of the dharma realm. Alike entering the dharma-nature that is like empty space where nothing exists is therefore called 'similarity'; that buddhas and bodhisattvas are able within this dharma-nature that is like empty space to completely illuminate the entire dharma realm is precisely the inconceivable dharma-nature, and is therefore called 'difference.' Thus Śāriputra, expressing his understanding, said: 'Together within the single Dharma, yet I did not obtain this matter. Alas! I deeply reproach myself—how could I have deceived myself?' Thus is briefly clarified that the shared prajñā is expounded in common with the two vehicles, yet the superior, middling, and inferior capacities, the sharp and dull, differ; therefore with respect to the one dharma-nature, there are the three differences of the shared, distinctive, and perfect \[teachings\]. It is like stone having the nature of gold: someone breaks the stone and obtains the gold, but cannot make various hairpins, earrings, rings, and bracelets; someone obtains the gold and can use it to make various hairpins, earrings, rings, and bracelets, but cannot transmute the gold into an elixir; someone can transmute the gold into an elixir and, ingesting it, becomes an immortal with unobstructed five supernormal knowledges. The nature of gold is one, yet those who obtain it are threefold and not the same. > — English (machine translation) (machine translation) - [Previous: 6.25](https://indike.org/pramana/in.bauddha.taisho.1777.6.25) - [Next: 6.27](https://indike.org/pramana/in.bauddha.taisho.1777.6.27) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1777.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1777~en-mt.6.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1777.6.26](https://indike.org/pramana/in.bauddha.taisho.1777.6.26) · Pramāṇa