[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) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 20.7 # 起信論疏筆削記 20.7 起信論疏筆削記 20.7 - **Language:** Classical Chinese ### [20.7](https://indike.org/pramana/in.bauddha.taisho.1848.20.7) 無我中，論　恍忽如夢者，念過去法恍恍忽忽，似有而無，如存若亡，徒有言說，實不可得，故云如夢。何啻過去，現在亦然，故《淨名》云：是身如夢，虛妄見也。疏　難追者，非謂有體，而求之不易，故曰難追。以全體自空，但有言說，故云無體也。論　如電光者，應念諸法前屬過去，後屬未來，於二中間無體可住，終不可取，故云如電，故《淨名》云：是身如電念，念不住也。疏　剎那者，時之邊際也。不住者，經云：初生即有滅，不為愚者說。又經云：剎那剎那，念念之間不得停住。論　如雲等者，雲起晴空，何曾有本？法生真界，寧見所從？以生時無有來處，故滅時亦無去處，《淨名》云：是身如雲，須臾變滅也。疏　緣集等者，兼能集之緣，亦無來處，並同於雲。然此段文正是空觀，今科云無我者，以要對破常等四倒，故三世既空則無有法，法尚不可得，豈更存乎我耶？故曰無我。 > Under "Non-self," the Śāstra says: "Faint and indistinct like a dream": reflecting on past dharmas as faint and indistinct, seeming to exist yet absent, as if present yet perished, in vain there is talk of them, but they are truly unattainable; hence it is said to be "like a dream." Not only the past, but the present is also like this. Thus the Vimalakīrti-nirdeśa says: "This body is like a dream, a delusive view." The Commentary says: "Difficult to pursue" does not mean that there is a substance that is difficult to seek, hence called difficult to pursue; rather, because its entire substance is of itself empty and there are only words, it is said to have no substance. The Śāstra says: "Like a flash of lightning": one should reflect that dharmas earlier belong to the past and later belong to the future; between the two there is no substance that can abide, and in the end they cannot be grasped; hence it is said to be "like lightning." Thus the Vimalakīrti-nirdeśa says: "This body is like lightning, not abiding from thought to thought." The Commentary says: "Kṣaṇa" is the limit of time. "Not abiding": the sūtra says: "No sooner is it born than it ceases; this is not taught to fools." Another sūtra says: "Kṣaṇa by kṣaṇa, from thought to thought, it cannot stay still." The Śāstra says: "Like clouds, etc.": clouds arise in a clear sky, but when did they ever have a root? Dharmas arise in the realm of reality, but can one see whence they come? Because at the time of arising there is no place from which they come, so at the time of ceasing there is also no place to which they go. The Vimalakīrti-nirdeśa says: "This body is like a cloud, transforming and perishing in an instant." The Commentary says: "The gathering of conditions, etc.": moreover, the conditions capable of gathering also have no place of origin, all being identical to clouds. However, this passage is precisely the contemplation of emptiness; now the heading calls it "non-self" because it must specifically refute the four inversions of permanence and the rest. Since the three periods of time are empty, there are no dharmas; when dharmas are already unattainable, how could a self still exist? Hence it is called "non-self." > — English (machine translation) (machine translation) - [Previous: 20.6](https://indike.org/pramana/in.bauddha.taisho.1848.20.6) - [Next: 20.8](https://indike.org/pramana/in.bauddha.taisho.1848.20.8) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1848.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.20.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.20.7](https://indike.org/pramana/in.bauddha.taisho.1848.20.7) · Pramāṇa