[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) › 3.21 # 淨名玄論 3.21 淨名玄論 3.21 - **Language:** Classical Chinese ### [3.21](https://indike.org/pramana/in.bauddha.taisho.1780.3.21) 次、合明真俗不思議，亦前示失明非不思議，後明得方是不思議。若有所得，真俗各住自性，故真不得是俗、俗不得是真。如此真俗，是斷常二見根本。如《法華》云「若有若無等，依止此諸見，具足六十二」，乃是不思議家彰發生二見之有無耳，何名不思議耶？今明空有是因緣，有非空則不有、空非有即不空，空宛然而有、有宛然而空。故肇公云「譬如幻化人，非無幻化人，幻化人非真人也。」人宛然而非人、非人宛然而人，寶積歎云「能善分別諸法相，於第一義亦不動」。此是不動第一義而分別諸法、分別諸法不動第一義，如此空有因緣無礙，唯是佛菩薩所行，故名不可思議。上來明三境三智不思議竟。 > Next, explaining jointly the inconceivability of the real and the conventional. This also first demonstrates the fault to clarify what is not inconceivable, and afterwards explains the correct understanding to show what truly is inconceivable. If one has apprehension, the real and the conventional each abide in their own inherent nature; thus the real cannot be the conventional, and the conventional cannot be the real. Such "real" and "conventional" are the root of the two views of annihilationism and eternalism. As the Lotus Sūtra says: "Relying upon these views—whether of existence or nonexistence—the sixty-two \[views\] are completely fulfilled." This merely exposes the existence and nonexistence from which the two views arise within what is conceivable; how could it be called inconceivable? We now explain that emptiness and existence are dependent origination: if existence were not empty, it would not exist; if emptiness were not existent, it would not be empty. Emptiness unmistakably is existence, and existence unmistakably is emptiness. Thus Master Zhao said: "It is like an illusory person: it is not that there is no illusory person, but the illusory person is not a real person." The person is unmistakably not a person, and not a person is unmistakably a person. Ratnakūṭa praised: "Able to skillfully distinguish the characteristics of all dharmas, yet remaining unmoved in the ultimate truth." This is to distinguish all dharmas without moving from the ultimate truth, and not to move from the ultimate truth while distinguishing all dharmas. Such unimpeded dependent origination of emptiness and existence is practiced only by Buddhas and bodhisattvas; hence it is called inconceivable. The explanation above of the inconceivability of the three objects and three cognitions is concluded. > — English (machine translation) (machine translation) - [Previous: 3.20](https://indike.org/pramana/in.bauddha.taisho.1780.3.20) - [Next: 3.22](https://indike.org/pramana/in.bauddha.taisho.1780.3.22) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1780.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.3.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.3.21](https://indike.org/pramana/in.bauddha.taisho.1780.3.21) · Pramāṇa