[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) › [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788) › 3.61 # 金光明最勝王經疏 3.61 金光明最勝王經疏 3.61 - **Language:** Classical Chinese ### [3.61](https://indike.org/pramana/in.bauddha.taisho.1788.3.61) 贊曰：別顯二無。非有非無者，離有無四句，一有、二無、三亦有亦無、四非有非無，但舉第四顯離前三。非一非異者，復離此一異四，初一、二異、三亦一亦異、四非一非異，亦舉第四顯離前三。非數非非數者，超分別情數名非數，是無分別境云非非數。又超過數量故非數，是法攝故非非數。云非明非闇者，即諸經不垢不淨。始離染時非今始淨云非明，設在染時非染云非闇。由此勝妙，心言路絕。準《攝大乘》無三種二：初、無有無二相。非有相者，以一切法遍計所執，皆無有故；亦非無相，以空所顯，自性有故。有為無為無二相者，以業煩惱非所為故，非有為相；於能示現似有為法得自在故，非無為相。異性一性無二相者，以佛身體是其一，故非異相；無量依止各差別證得，故非一相。俱一無故，名無二相。 > The commentary says: This specifically reveals the non-existence of the two. 'Neither existent nor non-existent' transcends the four propositions of existence and non-existence: first, existent; second, non-existent; third, both existent and non-existent; fourth, neither existent nor non-existent. It merely cites the fourth to reveal freedom from the preceding three. 'Neither identical nor different' also transcends these four \[propositions\] of identity and difference: first, identical; second, different; third, both identical and different; fourth, neither identical nor different; here too it merely cites the fourth to reveal freedom from the preceding three. 'Neither numbered nor unnumbered': transcending the reckonings of discriminative sentiment is called 'neither numbered'; being the objective sphere of non-discrimination, it is called 'nor unnumbered.' Furthermore, because it transcends calculation and quantity it is 'neither numbered'; because it is subsumed under phenomena it is 'nor unnumbered.' Saying 'neither bright nor dark' corresponds to 'neither defiled nor pure' in various sūtras. When it first becomes free from defilement, it is not that it only now becomes pure, which is called 'neither bright'; even when amidst defilements, it is not defiled, which is called 'nor dark.' Due to this supreme wondrousness, the path of mind and speech is cut off. According to the Mahāyānasaṃgraha, there is the absence of three kinds of duality: First, the absence of the two marks of existence and non-existence. It is without the mark of existence because all things conceptually imagined are entirely non-existent; nor is it without marks, because as revealed by emptiness, its intrinsic nature exists. As for being without the two marks of the conditioned and the unconditioned: because it is not produced by karma and afflictions, it is not of a conditioned mark; because it has mastery over the ability to manifest what resembles conditioned phenomena, it is not of an unconditioned mark. As for being without the two marks of diversity and unity: because the Buddha's body and essence are one, it is not of a diverse mark; because it is realized individually by immeasurable supports, it is not of a unified mark. Because both are non-existent, it is called the absence of the two marks. > — English (machine translation) (machine translation) - [Previous: 3.60](https://indike.org/pramana/in.bauddha.taisho.1788.3.60) - [Next: 3.62](https://indike.org/pramana/in.bauddha.taisho.1788.3.62) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1788.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.3.61) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.3.61](https://indike.org/pramana/in.bauddha.taisho.1788.3.61) · Pramāṇa