[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) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 1.73 # 維摩經略疏 1.73 維摩經略疏 1.73 - **Language:** Classical Chinese ### [1.73](https://indike.org/pramana/in.bauddha.taisho.1778.1.73) 次、別釋，為二：一我、二聞。我亦有四：一、約三藏明我者，依薩婆多，我但有名；依曇無德，說有假我；犢子明我在第五藏。是等雖殊，悉破外人計神我性說假名我。二、通教者，如《大品》云「色性如我性，我性如色性。我之與色但有名字，皆如幻化。」三、別教者，以自在為我。善於知見，得無罣礙，即我義也。又《攝大乘》明自他差別識，亦名似我識，皆是別義也。四、圓教者，中道佛性即我義也。《中論》云「佛或時說我，或時說無我。於佛正法中，無我無非我。」此經云「於我無我而不二，是真無我義。」《大經》云「無我法中有真我」，又云「我與無我其性不二，不二之性即是實性，實性者是二十五有真我也。」前三是權我，圓教是實我。 > Next, the specific explanation has two parts: first, "I"; second, "heard." > "I" also has four aspects: > 1. Elucidating "I" according to the Tripiṭaka: According to the Sarvāstivādins, the self exists in name only; according to the Dharmaguptakas, a provisional self is spoken of; the Vātsīputrīyas explain that the self exists in the fifth treasury. Although these differ, they all refute the non-Buddhists' conceptualization of a spiritual self-nature, speaking of a conventionally designated self. > 2. The shared teaching: As the Dàpǐn says: "The nature of form is like the nature of the self; the nature of the self is like the nature of form. The self and form have only names, and are all like illusions and transformations." > 3. The distinct teaching: It takes mastery as the self. Being skilled in knowledge and vision and attaining non-obstruction is the meaning of "self." Furthermore, the Mahāyānasaṃgraha explains the consciousness of distinction between self and other, also called the consciousness resembling a self; these are all the meaning of the distinct teaching. > 4. The complete teaching: The buddha-nature of the Middle Way is the meaning of "self." The Mūlamadhyamakakārikā states: "The Buddha sometimes spoke of a self, and sometimes spoke of no-self. In the true Dharma of the Buddha, there is neither self nor non-self." This sūtra says: "Being non-dual with regard to self and no-self is the true meaning of no-self." The Mahāparinirvāṇa Sūtra says: "Within the phenomena of no-self there is the true self," and also says: "The nature of the self and no-self is non-dual; the non-dual nature is true reality, and true reality is the true self of the twenty-five states of existence." The previous three are the expedient self; the complete teaching is the real self. > — English (machine translation) (machine translation) - [Previous: 1.72](https://indike.org/pramana/in.bauddha.taisho.1778.1.72) - [Next: 1.74](https://indike.org/pramana/in.bauddha.taisho.1778.1.74) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1778.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.1.73) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.1.73](https://indike.org/pramana/in.bauddha.taisho.1778.1.73) · Pramāṇa