[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) › [淨名玄論](https://indike.org/pramana/in.bauddha.taisho.1780) › 1.42 # 淨名玄論 1.42 淨名玄論 1.42 - **Language:** Classical Chinese ### [1.42](https://indike.org/pramana/in.bauddha.taisho.1780.1.42) 二、佛滅度後，五百論師、諸部異宗，亦不出四句之義。如龍樹所引，犢子計有我有法，名為有見。方廣執無我無法，名為空見。薩婆多謂無我有法，即是亦有亦無。訶梨云世諦有我有法故非無、真諦無我無法故非有，即二諦合明中道非有非無也。問：犢子計我，與外道何異？答：犢子明假我，外道執實我，是故為異。廣如《俱舍論》辨犢子三假之宗。又如《釋論》所引云：犢子計五陰和合故有人法，四大和合故有眼法。既稱和合，即是假也，故知是假我。問：既是假我，與訶梨所辨，有何異耶？答：犢子計別有假人體，與陰體不一不異，在第五不可說藏中。故《俱舍論》出彼義云：如因薪有火，別有火體。雖因陰有人，別有人體。問：不然。今明假有體者，世諦故有，即真故無。而犢子計我，不可令空，故非類也。答：蓋是未悉犢子之宗，故作此說耳。如《俱舍論》云：犢子未入空無我觀，是故有我；入觀之日，則知我空。是故當知全同彼說。如此諸部所立義宗，皆墮四句，無絕四句言。無絕四句言故，無不二之道。本有不二，故有於二；既無不二，亦無有二，故理教不成，皆是戲論，障不二法門也。 > Second, after the Buddha's parinirvāṇa, the five hundred treatise masters and the various sectarian traditions likewise did not go beyond the meaning of the catuṣkoṭi. As Nāgārjuna cited: the Vātsīputrīyas assert that there is a self and there are dharmas, which is called the view of existence. The Vaitulyakas (Fangguang) hold that there is no self and no dharmas, which is called the view of emptiness. The Sarvāstivādins say there is no self but there are dharmas, which is both existence and nonexistence. Harivarman says that in saṃvṛti-satya there is a self and there are dharmas, hence it is not nonexistence; and in paramārtha-satya there is no self and no dharmas, hence it is not existence; this is the middle way of neither existence nor nonexistence by explaining the two truths together. Question: How does the self asserted by the Vātsīputrīyas differ from that of the heterodox? Answer: The Vātsīputrīyas explain a nominal self, whereas the heterodox cling to a real self; therefore, they differ. This is extensively distinguished in the Abhidharmakośa-bhāṣya regarding the Vātsīputrīya tenet of the three designations. Furthermore, as cited in the Dazhidulun: the Vātsīputrīyas assert that because the five skandhas aggregate, there is the dharma of a person; because the four great elements aggregate, there is the dharma of the eye. Since it is called an aggregation, it is a designation (prajñapti); therefore, we know it is a nominal self. Question: Since it is a nominal self, how does it differ from what Harivarman distinguished? Answer: The Vātsīputrīyas assert that there is a distinct nominal person in essence, neither one with nor different from the essence of the skandhas, residing in the fifth, ineffable treasury. Therefore, the Abhidharmakośa-bhāṣya presents their doctrine, saying: just as fire exists dependent on fuel, yet there is a distinct essence of fire; although a person exists dependent on the skandhas, there is a distinct essence of a person. Question: Not so. What is explained here as a nominal existent in essence exists due to saṃvṛti-satya, and is nonexistent because it is identical to the real. But the self asserted by the Vātsīputrīyas cannot be made empty; therefore, they are not of the same kind. Answer: Perhaps it is because you have not fully understood the Vātsīputrīya tenet that you make this statement. As the Abhidharmakośa-bhāṣya states: when the Vātsīputrīyas have not entered the contemplation of emptiness and selflessness, there is a self; on the day they enter the contemplation, they know the self is empty. Therefore, you should know it is completely identical to their doctrine. The tenets established by these various schools all fall into the catuṣkoṭi and lack the words that transcend the catuṣkoṭi. Because they lack the words that transcend the catuṣkoṭi, they lack the Way of nonduality. Originally, because there was nonduality, there was duality; since there is no nonduality, there is also no duality. Therefore, their principle and teaching fail to stand; they are all conceptual proliferation, obstructing the Dharma gate of nonduality. > — English (machine translation) (machine translation) - [Previous: 1.41](https://indike.org/pramana/in.bauddha.taisho.1780.1.41) - [Next: 1.43](https://indike.org/pramana/in.bauddha.taisho.1780.1.43) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1780.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.1.42) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.1.42](https://indike.org/pramana/in.bauddha.taisho.1780.1.42) · Pramāṇa