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# 首楞嚴義疏注經 3.16

首楞嚴義疏注經 3.16

- **Language:** Classical Chinese

### [3.16](https://indike.org/pramana/in.bauddha.taisho.1799.3.16)

初破境生，境中自有明暗相背，因明即不見暗，以暗時無明，見隨明滅故，因暗反此。次破根生，根生即不假明暗，明暗不來，根無自性。此中言根生者，以自望自，非謂破識，亦可勝義望世俗根，故云根生。次破空生，若言虛空能生，勝義在浮塵內，進既觀像，退應觀根。又空中自能有見，何關汝之眼入？

> First, refuting arising from the realm: within the realm itself, brightness and darkness oppose each other; conditioned by brightness, one does not see darkness, because when it is dark there is no brightness, and seeing is extinguished along with brightness; conditioned by darkness, it is the reverse. Next, refuting arising from the faculty: arising from the faculty does not depend on brightness and darkness; when brightness and darkness do not arrive, the faculty has no own-nature. Arising from the faculty mentioned here means looking at itself from itself, not referring to refuting consciousness; it can also refer to the ultimate faculty viewed against the conventional faculty, hence it says "arising from the faculty." Next, refuting arising from space: if one says space can produce it, the ultimate \[faculty\] would be inside the floating dusts; looking forward it would observe images, and returning it should observe the faculty. Furthermore, if space itself were able to have seeing, what would it have to do with your eye entrance?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.3.16) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1799.3.16](https://indike.org/pramana/in.bauddha.taisho.1799.3.16) · Pramāṇa
