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# 首楞嚴義疏注經 2.142

首楞嚴義疏注經 2.142

- **Language:** Classical Chinese

### [2.142](https://indike.org/pramana/in.bauddha.taisho.1799.2.142)

不可見故非色，緣會有故非空。言冥諦者，或云冥性，或云自性。梵云僧伽奢薩怛羅，此云數論，立二十五諦。最初一諦名為冥性，計以為常。第二十五名為神我，亦計為常。我思勝境，冥性即變二十三諦為我受用。我既受用，為境纏縛，不得解脫；我若不思，冥諦不變，既無纏縛，我即解脫，名為涅槃。如別處說。拘舍梨者，非即數論，是彼類耳，趣爾舉也。

> Because it cannot be seen, it is not form; because it exists when conditions assemble, it is not emptiness. As for the term 'primal nature' (míngdì), it is also called 'dark nature' (míngxìng) or 'self-nature' (prakṛti). In Sanskrit it is Sāṃkhya-śāstra, translated here as the Enumerators (Sāṃkhya), who posit twenty-five principles (tattvas). The very first principle is named the primal nature (prakṛti), which they conceive of as permanent. The twenty-fifth is named the spirit-self (puruṣa), which they also conceive of as permanent. When the self contemplates supreme objects, the primal nature transforms into the twenty-three principles for the self's enjoyment. Once the self enjoys them, it is bound by objects and cannot attain liberation; if the self does not contemplate them, the primal nature does not transform, and since there is no bondage, the self is liberated, which is called nirvāṇa, as explained elsewhere. Gośālīka is not actually a Sāṃkhya, but belongs to that category; he is merely mentioned in passing.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.2.142) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1799.2.142](https://indike.org/pramana/in.bauddha.taisho.1799.2.142) · Pramāṇa
