[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) › 9.70 # 維摩經略疏垂裕記 9.70 維摩經略疏垂裕記 9.70 - **Language:** Classical Chinese ### [9.70](https://indike.org/pramana/in.bauddha.taisho.1779.9.70) 二、「初所」下，隨釋，四：初、正觀眾生從假入空，二：初、文殊問。二、淨名答，二：初、分科。二、隨釋，三：初、約如幻等十譬觀眾生世諦，二：初、懸示分科。荊溪云：自有體性等者，即性計也，故云性空等。「若體假即實」者，體假名假，猶有實法，故空假實方見實體。「皆是幻有」者，假實皆幻。言「隨理」者，法性理即是空，假即空故，故云隨理。又觀此假，假立生名以為觀境，故云觀生。此下十譬，正觀實法令成法空，故云觀眾生也。此下釋中欲以下四同如幻，故先委釋幻。次以此四例後五譬後五。「隨情」者，問：此品明隨理通空，何須更立隨情五譬？答：既計陰實，雖亦知假，假未即真，故立隨情以助隨理。對幻判之，故屬析法。 > Second, under "First, what is," explaining sequentially has four parts: first, directly contemplating sentient beings entering emptiness from the provisional, which has two parts: first, Mañjuśrī's question; second, Jingming's answer, which has two parts: first, dividing into sections; second, explaining sequentially, which has three parts: first, contemplating the conventional truth of sentient beings based on the ten similes such as the illusion-like, which has two parts: first, preliminarily showing the division into sections. Jingxi says: "Existing by own-nature" and so forth refers to attachment to nature; hence it says "empty of nature" and so forth. Regarding "If one understands that the provisional is the real": understanding that names are provisional while there are still real dharmas, thus only by emptying both the provisional and the real does one see the real substance. Regarding "All are illusory existence": both the provisional and the real are illusions. Regarding "Accordance with principle": the principle of dharmatā is precisely emptiness, and because the provisional is precisely empty, it is called "accordance with principle." Moreover, contemplating this provisional, provisionally establishing the name "living beings" to make it the object of contemplation, is called "contemplating living beings." The ten similes below directly contemplate real dharmas to cause them to become emptiness of dharmas; hence it is called "contemplating sentient beings." In the explanation below, wishing to make the lower four identical to "like an illusion," it first explains illusion in detail. Next, it uses these four to generalize the latter five similes. As for the latter five "according with sentiments": Question: This chapter clarifies universal emptiness in accordance with principle; why must it further establish five similes according with sentiments? Answer: Having attached to the aggregates as real, although one also knows they are provisional, the provisional has not yet become the true; hence it establishes accordance with sentiments to assist accordance with principle. Evaluating them in contrast with illusion, they thus belong to analyzing dharmas. > — English (machine translation) (machine translation) - [Previous: 9.69](https://indike.org/pramana/in.bauddha.taisho.1779.9.69) - [Next: 9.71](https://indike.org/pramana/in.bauddha.taisho.1779.9.71) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1779.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.9.70) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.9.70](https://indike.org/pramana/in.bauddha.taisho.1779.9.70) · Pramāṇa