[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) › 7.54 # 維摩經略疏 7.54 維摩經略疏 7.54 - **Language:** Classical Chinese ### [7.54](https://indike.org/pramana/in.bauddha.taisho.1778.7.54) 問：此違《瓔珞》，彼明從空入假方是平等，何以初觀言平等空？答：利根菩薩若不得生死知涅槃亦空，能懸破滯空之病，名平等空。此有二種：通教入空未發真智，妄計涅槃生戲論者，此如《大論》破第一義空，引《毘曇》有緣無為生，使知空病亦空，即無空病、見第一義，是通教意。別圓不爾，若見偏真起染著者不能入假，如住化城故名空病，知空亦空即見中道。復次若言我等即生死空涅槃等，即真諦空，空病亦空，即是妄計中道病空。往望文意謂如此。此觀既是通相入空，非但假空，真中亦空。初觀雖爾，位行終在從假入空，豈知中空？無明即斷，類如聲聞在方便道，未入正位。雖虛心破空，實未見諦。細尋此意，與前初番慰喻意同。 > Question: This contradicts the \*Yīngluò \[jīng\]\*, where it explains that only entering the provisional from emptiness constitutes equality; why then does the initial contemplation speak of the emptiness of equality? Answer: When a bodhisattva of sharp faculties, failing to grasp saṃsāra, knows that nirvāṇa is also empty, they are able in advance to shatter the malady of stagnation in emptiness; this is called the emptiness of equality. There are two kinds of this: In the shared teaching, having entered emptiness but not yet generated true wisdom, one falsely conceives nirvāṇa and generates conceptual proliferation; this is like the \*Dàzhìdù lùn\* refuting the emptiness of the supreme meaning, citing the \*Abhidharma\* on condition-dependent unconditioned \[dharmas\] arising, causing one to know that the malady of emptiness is also empty, whereupon there is no malady of emptiness and one sees the supreme meaning—this is the intention of the shared teaching. The distinct and perfect \[teachings\] are not like this: if one sees biased truth and gives rise to defiled attachment, one cannot enter the provisional, like dwelling in the conjured city, which is therefore called the malady of emptiness; knowing that emptiness is also empty, one then sees the Middle Way. Furthermore, if one says that the self, etc., is just the emptiness of saṃsāra, and equality, etc., is the emptiness of the ultimate truth, and that the malady of emptiness is also empty, then this is the emptiness of the malady of falsely conceiving the Middle Way. Looking at the sense of the text, it means this. Since this contemplation is an entry into emptiness characterized generally, not only is the provisional empty, but the true and the middle are also empty. Although the initial contemplation is like this, the station and practice ultimately consist in entering emptiness from the provisional; how could one know the emptiness of the middle? That ignorance is severed immediately is analogous to a śrāvaka in the stage of expedient methods who has not yet entered the correct station. Although with an open mind they shatter emptiness, in reality they have not yet seen the truth. Investigating this meaning carefully, it is identical in intention with the first round of comforting above. > — English (machine translation) (machine translation) - [Previous: 7.53](https://indike.org/pramana/in.bauddha.taisho.1778.7.53) - [Next: 7.55](https://indike.org/pramana/in.bauddha.taisho.1778.7.55) - [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.7.54) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.7.54](https://indike.org/pramana/in.bauddha.taisho.1778.7.54) · Pramāṇa