[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) › 5.34 # 維摩經略疏 5.34 維摩經略疏 5.34 - **Language:** Classical Chinese ### [5.34](https://indike.org/pramana/in.bauddha.taisho.1778.5.34) 「迦旃延至寂滅義」，二、呵所說法非。所以呵者，旃延所說既是拙度，故諸比丘心不開悟。今淨名為說體法五義，非但止通入真亦通中道。「諸法畢竟不生不滅是無常義」者，三藏明麁細生滅無常，只是無常，非無常義。若了諸法非生非滅，橫計生滅，故以四句撿生回得即無有滅，是則不生不滅是無常義。「五受陰洞達空無所起是苦義」者，三藏明麁細五陰，此只是苦，非苦義也。衍明體達本無麁細，妄計有故，體有即空。不見苦相名無所起，即是苦義。「諸法究竟無所有是空義」者，三藏所明生法二空，此只是空，非是空義。衍明體此諸法即是實相本來空寂，妄計人法故。既言究竟無所有，即不須破折。若無有之可折，何有空之可存？即是畢竟無所有是真空義也。「於我無我而不二是無我義」者，三藏明人無我，只是無我，非無我義。衍明實相真空本來無有我與無我，妄計有故，說於無我。若不得我，亦無無我，我與無我本來無二，無二即無性，無性之性即真無我義也。「法本不然今則無滅是寂滅義」者，三藏所明以有還無名寂滅涅槃，只是寂滅，非寂滅義。衍明諸法從本來常自寂滅相，即大涅槃不可復滅，即真寂滅義也。而凡夫妄見流動，二乘對治滅之，菩薩體達法本不然，即是真諦寂滅之理。本來無有煩惱生死，今則無因滅果滅之滅諦涅槃，若見生滅真空不二之理即是真滅義。三藏明五法名義皆異。衍明五法假名雖殊，名字即空，其義一也。此是通途釋衍五義，亦得即是圓五義也。若破旃延有無縱容明五義者，應云諸法畢竟不生不滅是無常義，何得有無縱容是無常義？破下四義類之可知。 > From "Kātyāyana" down to "the meaning of quiescent extinction," the second \[section\] is rebuking what was taught as incorrect. The reason for the rebuke is that what Kātyāyana taught was an inferior method of salvation, and therefore the minds of the monks were not awakened. Now Vimalakīrti explains for them the five meanings in terms of realizing phenomena \[directly\], which not only accesses the ultimate truth via the common teaching, but also connects through to the Middle Way. As for "all phenomena being ultimately unborn and unceasing is the meaning of impermanence": the Tripiṭaka explains gross and subtle arising and ceasing as impermanence; this is merely impermanence, not the real meaning of impermanence. If one understands that all phenomena are neither arising nor ceasing, and that \[people\] falsely impute arising and ceasing—so that when one examines arising via the four propositions and finds it ungraspable, there is no cessation either—then this unarising and unceasing is the true meaning of impermanence. As for "the five appropriation-aggregates thoroughly penetrated as empty and nothing arising is the meaning of suffering": the Tripiṭaka explains gross and subtle five aggregates; this is merely suffering, not the meaning of suffering. The Mahāyāna teaching clarifies that when one directly realizes they are fundamentally devoid of gross or subtle \[aspects\] and exist only due to delusional imputation, then realizing existence \[itself\] is emptiness. Not seeing any characteristic of suffering is called 'nothing arising', which is precisely the meaning of suffering. As for "all phenomena being ultimately non-existent is the meaning of emptiness": the two emptinesses of persons and dharmas clarified in the Tripiṭaka are merely emptiness, not the meaning of emptiness. The Mahāyāna teaching clarifies that realizing these phenomena are themselves true reality fundamentally empty and quiescent, \[and seeing that\] persons and dharmas are falsely imputed, since they are said to be ultimately non-existent, there is no need to analyze and dismantle them. If there is no existence to be dismantled, how could there be an emptiness to be retained? That being ultimately non-existent is the meaning of true emptiness. As for "being non-dual with respect to self and non-self is the meaning of non-self": the Tripiṭaka clarifies the non-existence of a personal self; this is merely non-self, not the meaning of non-self. The Mahāyāna teaching clarifies that in true reality and true emptiness there is fundamentally neither self nor non-self; because of false imputations of existence, 'non-self' is taught. If no self is found, neither is there a non-self; self and non-self are fundamentally non-dual. Being non-dual means being devoid of intrinsic nature, and the nature of having no intrinsic nature is precisely the meaning of true non-self. As for "phenomena being fundamentally unignited and now without extinction is the meaning of quiescent extinction": what the Tripiṭaka clarifies as returning existence back to non-existence is termed quiescent extinction of nirvāṇa; this is merely quiescent extinction, not the meaning of quiescent extinction. The Mahāyāna teaching clarifies that all phenomena from the very beginning are always themselves the characteristic of quiescent extinction, which is the great nirvāṇa that cannot be extinguished again; this is the true meaning of quiescent extinction. Whereas ordinary beings falsely see flux, and the two vehicles extinguish it through antidotes, the bodhisattva directly realizes that phenomena are fundamentally unignited, which is precisely the principle of quiescent extinction of the ultimate truth. Fundamentally there are no afflictions or birth-and-death; now there is no nirvāṇa of the truth of cessation wherein causes and results are extinguished. If one perceives the principle of non-duality between arising-and-ceasing and true emptiness, that is the true meaning of extinction. The Tripiṭaka clarifies the five dharmas as differing in both name and meaning. The Mahāyāna teaching clarifies that although their conventional names differ, the names are themselves empty and their meaning is one. This is the general explanation of the five meanings in the Mahāyāna teaching, and it can also be taken as the five meanings of the Perfect \[Teaching\]. If one were to refute Kātyāyana's wavering between existence and non-existence to clarify the five meanings, one should say: 'all phenomena being ultimately unborn and unceasing is the meaning of impermanence; how could wavering between existence and non-existence be the meaning of impermanence?' The refutation of the remaining four meanings can be understood by analogy. > — English (machine translation) (machine translation) - [Previous: 5.33](https://indike.org/pramana/in.bauddha.taisho.1778.5.33) - [Next: 5.35](https://indike.org/pramana/in.bauddha.taisho.1778.5.35) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1778.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.5.34) — English, machine translation ## Linked texts (1) - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.1.43) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.5.34](https://indike.org/pramana/in.bauddha.taisho.1778.5.34) · Pramāṇa