[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) › 5.37 # 首楞嚴義疏注經 5.37 首楞嚴義疏注經 5.37 - **Language:** Classical Chinese ### [5.37](https://indike.org/pramana/in.bauddha.taisho.1799.5.37) 此文正破無明法執，執為、無為有實體者，皆迷真性。一真法界本非對待，故此雙破，即是解結之所因也。此中四句，前二句破有為，後二句破無為，此二不立，方顯法界一相義耳。言真性有為空者，真性之言正是標宗揀法，通下第二量轉，謂一真中道第一義諦也，應立量云：真性有為元空不有，從緣生故，猶如幻事；真性無為本來不實，無起滅故，猶如空華。由此二量三支無闕，標揀分明，無諸過非，《掌珍論》中取為善立。第二量中先因後宗，譯人語便，亦無所失。此義所顯一真平等，無諸對待，真妄染淨、生死涅槃、凡夫諸佛，皆如空華亂起亂滅，故下文云「一切世界山河大地、生死涅槃，皆即狂勞顛倒華相。」故《中論》云「若法為待成，是法還成待，今則無因待，亦無所成法。」斯顯第一義中離一切相，言語道斷，心行處滅，無明法執於斯盡矣。 > This passage directly refutes avidyā and attachment to dharmas: those who grasp the conditioned and the unconditioned as having real essence are all deluded about the true nature. The one true dharmadhātu originally does not consist of dualistic counterparts; therefore, refuting both is precisely the cause for untying the knots. Among these four lines, the first two lines refute the conditioned, and the latter two lines refute the unconditioned; only when these two are not established is the meaning of the single mark of the dharmadhātu revealed. As for "in the true nature, the conditioned is empty," the phrase "true nature" is precisely establishing the thesis (pratijñā) and selecting the dharmas, running through to the formulation of the second syllogism below; it refers to the one true Middle Way, the supreme ultimate truth (paramārtha-satya). The syllogisms should be formulated as follows: In the true nature, the conditioned is originally empty and does not exist (thesis), because it arises from conditions (reason), like an illusory matter (example); in the true nature, the unconditioned is fundamentally unreal (thesis), because it lacks arising and ceasing (reason), like flowers in space (example). Since these two syllogisms lack none of the three members, their proposition and qualification are distinct, and they are free from errors, they are cited as well-established in the Zhangzhen lun (Karatalaratna). In the second syllogism, placing the reason before the thesis is just for the translator's convenience of phrasing, and there is no fault in it. What this meaning reveals is the one true equality, devoid of dualistic counterparts; true and false, defilement and purity, birth-and-death and nirvāṇa, ordinary beings and all buddhas are all like flowers in space wildly arising and wildly ceasing. Therefore, the lower text says: "All worlds, mountains, rivers, and the great earth, birth-and-death and nirvāṇa, are all the marks of mad, weary, inverted flowers." Therefore, the Madhyamaka-śāstra says: "If a dharma is established dependent on another, that dharma in turn becomes dependent; now there is no dependent cause, nor is there any dharma established." This shows that in the supreme ultimate, all marks are transcended, the path of words is cut off, the place of mental activity is extinguished, and avidyā and attachment to dharmas are exhausted right here. > — English (machine translation) (machine translation) - [Previous: 5.36](https://indike.org/pramana/in.bauddha.taisho.1799.5.36) - [Next: 5.38](https://indike.org/pramana/in.bauddha.taisho.1799.5.38) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1799.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.5.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1799.5.37](https://indike.org/pramana/in.bauddha.taisho.1799.5.37) · Pramāṇa