[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) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 2.136 # 說無垢稱經疏 2.136 說無垢稱經疏 2.136 - **Language:** Classical Chinese ### [2.136](https://indike.org/pramana/in.bauddha.taisho.1782.2.136) 贊曰：此下四頌得果利生德。於中有二：初兩頌得果、後二頌利生。得果中有二：初一頌，所說窮理果；後一頌，所證窮真果。此初文也。清辨解云「佛說諸法不有。不有空也，亦不無有也。依世俗諦，法相不無；依勝義諦，法相不有。一切皆待因緣立者。法所藉因、法所藉緣，因即是緣，故名因緣。且如有為，待無為立；其無為法，復待有為。真待俗立、俗待真立，空有亦爾，其所待藉名曰因緣。因果為宗，所待為因、能待為果，故世俗有、勝義成空，以世俗諦有我作受，勝義諦中都無我等，故世俗諦待勝義成有，其勝義諦待世俗成空。我等既是昔凡妄執，故今聖者勝義成空。雖勝義空，不壞俗諦，故善惡業依世俗諦亦不說無。亡猶無也，或此總依勝義諦說。空性離言，何空何有？有空法皆待因緣立故。勝義諦中本無我等，善惡之業，業性不亡，由凡執有、聖證成空，性本空故，非今始空。云亦不亡，不亡者不無也。色自性空，非色滅空、非今始空，故言不無。」護法解云：「依勝義諦，佛說諸法不有不無。不有空也，即遍計所執。不無有也，即依他、圓成。所以者何？一切皆待因緣立故。空有事理相待建立，所待稱因、能待稱果，佛說因果以為宗故。不可唯空亦不唯有，要相待故。舊云生者，其義非也。諸無有法，不待因緣而生，但待立故。無我等者，顯不有法；善惡之業亦不亡者，顯不無法，生死業緣，此非無故。此顯所說契空有理果。」 > Commentary: Below are four verses on the virtue of attaining the fruit and benefiting sentient beings. In this there are two parts: first, two verses on attaining the fruit; later, two verses on benefiting sentient beings. Under attaining the fruit there are two parts: first, one verse on the fruit of exhausting principle through what is taught; later, one verse on the fruit of exhausting truth through what is realized. This is the first text. Bhāviveka explains: "The Buddha taught that all phenomena are neither existent—'not existent' meaning empty—nor nonexistent. Dependent upon conventional truth, the characteristics of phenomena are not nonexistent; dependent upon ultimate truth, the characteristics of phenomena are not existent. As for 'all are established dependent upon causes and conditions': that which a phenomenon relies upon as a cause, that which a phenomenon relies upon as a condition—the cause is indeed the condition, hence they are called causes and conditions. Just as, for instance, the conditioned is established dependent upon the unconditioned, and the unconditioned phenomenon likewise depends upon the conditioned. The ultimate is established dependent upon the conventional, and the conventional is established dependent upon the ultimate; emptiness and existence are likewise so. That upon which there is reliance and dependence is called 'causes and conditions'. Taking cause and effect as the central thesis, that which is depended upon is the cause, and that which depends upon it is the fruit. Therefore, existence is conventional and emptiness is established in the ultimate. Because according to conventional truth there is a self that acts and experiences, whereas within ultimate truth there is no self and so forth at all, conventional truth is established as existent dependent upon the ultimate, and ultimate truth is established as empty dependent upon the conventional. Since the self and so forth were originally the false clinging of ordinary people, for the noble ones now they are established as empty in the ultimate. Although empty in the ultimate, this does not destroy conventional truth; therefore, good and evil karma, dependent upon conventional truth, are also not spoken of as nonexistent. 'Perish' (wang) is like 'nonexistent'. Or, this is spoken entirely dependent upon ultimate truth. The nature of emptiness is beyond words; what is there to be empty, what is there to be existent? Because existent and empty phenomena are all established dependent upon causes and conditions. In ultimate truth, originally there is no self and so forth; the nature of good and evil karma does not perish. Because ordinary people cling to existence and noble ones realize it to be empty, its nature is originally empty, not becoming empty only now. Saying 'also does not perish', 'not perishing' means not nonexistent. The intrinsic nature of form is empty; it is not that form becomes empty through cessation, nor does it become empty only now, hence it says 'not nonexistent'." Dharmapāla explains: "Dependent upon ultimate truth, the Buddha taught that all phenomena are neither existent nor nonexistent. 'Not existent' is emptiness, namely the imagined nature (parikalpita). 'Not nonexistent' is existence, namely the dependent (paratantra) and perfected (pariniṣpanna) natures. Why is this? Because all are established dependent upon causes and conditions. Emptiness and existence, phenomenon and principle, are established in mutual dependence; that which is depended upon is called the cause, and that which depends upon it is called the fruit, because the Buddha taught cause and effect as the central thesis. They cannot be solely empty, nor solely existent; they must be mutually dependent. The older reading 'produced' is incorrect in meaning. All nonexistent phenomena are not produced dependent upon causes and conditions; they are merely established through mutual dependence. 'Without self and so forth' reveals the not-existent phenomena; 'good and evil karma also do not perish' reveals the not-nonexistent phenomena, because the karmic conditions of saṃsāra are not nonexistent. This reveals the fruit of what is taught conforming to the principle of emptiness and existence." > — English (machine translation) (machine translation) - [Previous: 2.135](https://indike.org/pramana/in.bauddha.taisho.1782.2.135) - [Next: 2.137](https://indike.org/pramana/in.bauddha.taisho.1782.2.137) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1782.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.2.136) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.2.136](https://indike.org/pramana/in.bauddha.taisho.1782.2.136) · Pramāṇa