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# 大乘義章 1.120

大乘義章 1.120

- **Language:** Classical Chinese

### [1.120](https://indike.org/pramana/in.bauddha.taisho.1851.1.120)

次約宗辨異。初宗之中，但明生空，不說法空。雖說生空，但說陰上無彼凡夫橫計我人目之為空，未說眾生因緣虛假無性之空。第二宗中具明二空，五陰及生，攬別成總，是因和合。因和合中，空無定性名眾生空，不同前宗陰上無人名眾生空；苦空無常等集成諸法，名法和合。法和合中，空無定性，是其法空。

> Next, clarifying differences according to the tenets. In the first tenet, only the emptiness of sentient beings is explained, and the emptiness of dharmas is not spoken of. Although it speaks of the emptiness of sentient beings, it only states that atop the aggregates there is no such self or person arbitrarily imputed by ordinary beings, designating this as empty; it has not yet spoken of the emptiness of sentient beings as conditioned, deceptive, and lacking nature. In the second tenet, both kinds of emptiness are fully explained. The five aggregates and the sentient being bring together distinct parts to form a totality; this is causal combination. Within this causal combination, being empty and devoid of a fixed nature is called the emptiness of sentient beings, which differs from the previous tenet where the absence of a person atop the aggregates is called the emptiness of sentient beings. Suffering, emptiness, impermanence, and so forth assemble to form all dharmas; this is called dharmic combination. Within this dharmic combination, being empty and devoid of a fixed nature is its emptiness of dharmas.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.1.120) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1851.1.120](https://indike.org/pramana/in.bauddha.taisho.1851.1.120) · Pramāṇa
