[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) › 7.25 # 維摩經略疏 7.25 維摩經略疏 7.25 - **Language:** Classical Chinese ### [7.25](https://indike.org/pramana/in.bauddha.taisho.1778.7.25) 「又問至亦空」，第四番問答。文殊問意此是密難。若分別非空、無分別是空者，何得言空？若言是空，豈非分別？若以二乘方便菩薩分別取空皆非空者，今何得捨分別空而取無分別空？若有取捨，無分別還成分別，既成分別則非空也。若是空者不應分別，故問言「空可分別耶」。淨名答言「分別亦空」，此之空理本性自空，妄生分別，只此分別未曾是有。雖復種種憶想分別，分別即空。何者？若性自空，修空見空。若所觀分別之境即空無分別者，能觀亦然。若能觀分別之智不即是空無分別者，所觀可然，以所觀分別之境空即是無分別故，今能觀亦然。諸方便教事理不融，分別可障無分別理。圓教不爾，一切分別即無分別、無分別即分別，分別即空，所以上文云「能善分別諸法相，於第一義而不動」，雖復分別未甞離空，故言分別亦空。復次三土皆是分別妄想故有，若皆即是中道法性一如無二，此分別即空即無分別之寂光也。 > "He further asked... 'is also empty.'" This is the fourth round of question and answer. The intention of Mañjuśrī's question is a hidden objection: If discrimination is not empty and non-discrimination is empty, how can one speak of emptiness? If one says it is empty, is that not discrimination? If the discrimination and grasping at emptiness by the two vehicles and expedient bodhisattvas are both not emptiness, how can one now abandon discriminative emptiness and take up non-discriminative emptiness? If there is taking up and abandoning, non-discrimination turns back into discrimination; once it becomes discrimination, it is not empty. If it is empty, one should not discriminate. Hence he asks, "Can emptiness be discriminated?" Vimalakīrti answers, "Discrimination is also empty." This principle of emptiness is inherently empty by its own nature; falsely giving rise to discrimination, this very discrimination has never existed. Although there are various conceptualizations and discriminations, discrimination is itself empty. Why is this? If nature is inherently empty, cultivating emptiness sees emptiness. If the contemplated object of discrimination is itself empty and without discrimination, the contemplating \[wisdom\] is also like this. If the contemplating wisdom of discrimination were not itself empty and without discrimination, the contemplated object might be so; but because the contemplated object of discrimination is empty and therefore non-discriminative, the contemplating \[wisdom\] is now also like this. In the various expedient teachings, phenomena and principle are not interfused, and discrimination can obstruct the principle of non-discrimination. The Perfect Teaching is not like this: all discrimination is itself non-discrimination, and non-discrimination is itself discrimination; discrimination is itself empty. Therefore the text above says, "Able to skillfully discriminate the marks of phenomena, yet unmoved in the primary truth." Although one discriminates, one is never separated from emptiness; hence it is said, "Discrimination is also empty." Furthermore, the three lands all exist because of discriminative false thoughts. If all are themselves the one suchness of the Middle Way's Dharma-nature without duality, this discrimination is itself empty, which is the Silent Light of non-discrimination. > — English (machine translation) (machine translation) - [Previous: 7.24](https://indike.org/pramana/in.bauddha.taisho.1778.7.24) - [Next: 7.26](https://indike.org/pramana/in.bauddha.taisho.1778.7.26) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1778.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.7.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.7.25](https://indike.org/pramana/in.bauddha.taisho.1778.7.25) · Pramāṇa