[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) › [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799) › 4.225 # 首楞嚴義疏注經 4.225 首楞嚴義疏注經 4.225 - **Language:** Classical Chinese ### [4.225](https://indike.org/pramana/in.bauddha.taisho.1799.4.225) 諦、緣、觀智及道滅、六度已下皆出世法，苦集、十二緣、三科、七大皆世間也。此上總非諸相者，即約真如門，顯真諦義一切皆空，凡所有相皆是虛妄，以相待故，但有名字，名字即空。今次第非者，初由無明故有妄識，妄識所變即有空界，空界現故結成四大，四大起故即有根塵，根塵合故遂有諸識，根境識三為業性故，乃成十二因緣流轉生死，為對治故即有出世觀智諸法。出世利鈍不同，遂分三乘次第，會三歸一即有佛果。果有能證所證，即分菩提涅槃。涅槃具德，即有常樂我淨。是故展轉相由以立名字，各無自性，一切皆空。 > The truths, conditions, contemplative wisdom, cessation, the path, and the six perfections and below are all world-transcending dharmas; suffering, origination, the twelve links of conditionality, the three categories, and the seven great elements are all worldly. The above general negation of all marks is based on the gate of tathatā, revealing the meaning of the ultimate truth: all is empty, and whatever possesses marks is illusory. Because of mutual dependence, there are only names, and names are themselves empty. Here, they are negated in sequence: initially, due to avidyā there is deluded consciousness; transformed by deluded consciousness, the spatial realm appears; because the spatial realm appears, the four great elements congeal; because the four great elements arise, the faculties and dusts exist; because faculties and dusts combine, the various consciousnesses come to be. With the three—faculties, objects, and consciousnesses—becoming karmic nature, the twelve links of dependent origination turn in transmigration through birth and death; as an antidote to this, there are the world-transcending dharmas of contemplative wisdom. Because beings of the world-transcending realm differ in sharpness and dullness, the sequence of the three vehicles is divided; when the three converge into the one, there is the Buddha fruit. The fruit involves that which realizes and that which is realized, thus dividing into bodhi and nirvāṇa. When nirvāṇa possesses its virtues, there are permanence, bliss, self, and purity. Therefore, names are established in mutual dependence from one to another; each lacks intrinsic nature, and all are empty. > — English (machine translation) (machine translation) - [Previous: 4.224](https://indike.org/pramana/in.bauddha.taisho.1799.4.224) - [Next: 4.226](https://indike.org/pramana/in.bauddha.taisho.1799.4.226) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1799.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.4.225) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1799.4.225](https://indike.org/pramana/in.bauddha.taisho.1799.4.225) · Pramāṇa