[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) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 3.43 # 維摩經略疏垂裕記 3.43 維摩經略疏垂裕記 3.43 - **Language:** Classical Chinese ### [3.43](https://indike.org/pramana/in.bauddha.taisho.1779.3.43) 二、歎應心，二：初、正解義。「無心意」等者，荊溪云：心意秖是識想兩陰。受即受陰；行字平去二聲俱得，俱屬行陰，能所別耳。「倒即三受」者，謂苦受、樂受、捨受。「受即三苦」者，苦受苦苦、樂受壞苦、捨受行苦。「行即行陰」者，解經行字。「無業故無集」等者，惑業和合故名集諦，由有集故能招苦果。「大品五受五行」者，荊溪云：有受必行。「無五見受行」者，《大品》第三〈行相品〉云「菩薩摩訶薩行般若波羅密時，行亦不受、不行亦不受、亦行亦不行亦不受、非行非不行亦不受、不不受亦不受。身子問空生：『何故不受？』答：『般若空故自性不受。』」「五門」者，荊溪云：秖是五受，以門為名。門從教立，受在內心。於內受中，由受故行，故皆有五。 > Second, praising the response mind, \[which has\] two \[parts\]: First, correctly explaining the meaning. Regarding "No mind or mentation" and so forth: Jingxi says: Mind and mentation are simply the two aggregates of consciousness and perception. Sensation is the sensation aggregate; the character xing (formation/activity) may be read in both the level and falling tones, both belonging to the aggregate of formations, differing only as active or passive. Regarding "Inversions are the three sensations": this refers to painful sensation, pleasant sensation, and neutral sensation. Regarding "Sensations are the three sufferings": painful sensation is the suffering of suffering; pleasant sensation is the suffering of change; neutral sensation is the suffering of formations. Regarding "Formations are the aggregate of formations": this explains the word xing in the sūtra. Regarding "Because there is no karma, there is no origination" and so forth: the combination of affliction and karma is called the truth of origination; because there is origination, it can bring about the fruition of suffering. Regarding "The five sensations and five activities in the Pañcaviṃśati": Jingxi says: where there is sensation there must be activity. Regarding "Without receiving the five views and activities": the third chapter, "Aspects of Practice," of the Pañcaviṃśati says: "When a bodhisattva-mahāsattva practices the perfection of wisdom, he does not accept activity, does not accept non-activity, does not accept both activity and non-activity, does not accept neither activity nor non-activity, and does not accept non-non-acceptance either. Śāriputra asked Subhūti: 'Why is it not accepted?' He replied: 'Because wisdom is empty, its intrinsic nature is non-acceptance.'" Regarding "The five gates": Jingxi says: they are simply the five sensations, taking "gate" as their designation. The gate is established from teaching; sensation is in the inner mind. Within inner sensations, because of sensation there is activity; hence there are five of each. > — English (machine translation) (machine translation) - [Previous: 3.42](https://indike.org/pramana/in.bauddha.taisho.1779.3.42) - [Next: 3.44](https://indike.org/pramana/in.bauddha.taisho.1779.3.44) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1779.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.3.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.3.43](https://indike.org/pramana/in.bauddha.taisho.1779.3.43) · Pramāṇa