[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) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 1.121 # 大乘義章 1.121 大乘義章 1.121 - **Language:** Classical Chinese ### [1.121](https://indike.org/pramana/in.bauddha.taisho.1851.1.121) 問曰：五陰因和無性，云何得名眾生空乎？釋言：五陰是我所法，從內作名，故曰生空。又復一切總因別起，通名眾生，彼生無性，故名生空。第三宗中亦具二空，異於前宗。言生空者，前宗直就因和合中虛假無性名眾生空，不空假生。今此宗中，假生亦無，故名生空。如似空中無事見人，當知彼人無人為人，人即非人，不待以陰離分破壞方為無人。如是一切。故《維摩》云「菩薩觀生，如第五大、第六陰等。」言法空者，前宗之中但說諸法苦無常等和合無性故名法空，不說空無假名諸法。此宗所說，假法亦空，故云法空。如空中華，無華為華、華即非華，不待以彼苦無常等離分破壞方為無花，諸法如是。故《維摩》云「如燋穀互須陀見等，不但無性，相亦非有。」第四宗中亦具二空，與前復異。於中且以兩門分別：一依持門、二緣起門。若論依持，妄想法空，名眾生空；所依真寂，名為法空。良以妄想眾生所起，故妄想空名眾生空；所依真實是法自體，法體寂故名為法空。若就真實緣起門說真如體寂名為法空，緣用寂滅名眾生空。真體寂者，真實法界恒沙佛法同一體性，互相集成無別自性，故曰體寂。如說諸法以之為常。隨義分別，諸法之外無別常體，我樂淨等一切諸門類亦同爾，無有一法別守自性，是故諸法一切皆寂，此法體寂名法空也。緣用寂者，彼如來藏緣起集成生死涅槃一切諸法，用相寂滅，名眾生空。良以作用緣集在人，是故用寂名眾生空。宗別如是。 > Question: If the five aggregates are causally combined and without nature, how can this be named the emptiness of sentient beings? Answer: The five aggregates are dharmas belonging to a self, and taking their name from within, it is therefore called the emptiness of sentient beings. Furthermore, whenever a totality arises depending on distinct parts, all are broadly named "sentient beings"; because those beings lack nature, it is therefore called the emptiness of sentient beings. In the third tenet, both kinds of emptiness are also fully present, differing from the previous tenet. Regarding the emptiness of sentient beings: the previous tenet simply took deceptive lack of nature within causal combination as the emptiness of sentient beings, but did not empty nominal sentient beings. Now in this tenet, nominal sentient beings are also non-existent; hence it is called the emptiness of sentient beings. Just as when one groundlessly sees a person in empty space, one should know that this person has no person to be a person—the person is immediately non-person—without waiting for the aggregates to be broken down and analysed before there is no person. All cases are like this. Thus the Vimalakīrti states: "The bodhisattva views sentient beings like a fifth great element, a sixth aggregate, and so on." Regarding the emptiness of dharmas: the previous tenet only stated that all dharmas are devoid of nature through combinations such as suffering and impermanence, and so it was called the emptiness of dharmas; it did not say that nominally designated dharmas are empty and non-existent. What this tenet explains is that nominal dharmas are also empty, hence it is called the emptiness of dharmas. Just like a flower in the sky: without a flower being a flower, the flower is immediately non-flower, without waiting for suffering, impermanence, and so forth to break it down and analyse it before it becomes non-flower; all dharmas are like this. Thus the Vimalakīrti states: "Like scorched grain, like the identity of the srotāpanna view, and so on, not only are they devoid of nature, their characteristics also do not exist." In the fourth tenet, both kinds of emptiness are also fully present, differing again from the previous ones. Within it, they are differentiated provisionally through two gates: first, the gate of support; second, the gate of conditioned arising. If discussing support: the dharmas of deluded conceptualisation are empty, which is called the emptiness of sentient beings; the true quiescence upon which they depend is called the emptiness of dharmas. Because deluded conceptualisation is produced by sentient beings, the emptiness of deluded conceptualisation is called the emptiness of sentient beings; the real upon which it depends is the intrinsic essence of dharmas, and because the essence of dharmas is quiescent, it is called the emptiness of dharmas. If spoken of in terms of the gate of the conditioned arising of the real: the quiescence of the essence of tathatā is called the emptiness of dharmas, and the quiescence and cessation of conditioned functions is called the emptiness of sentient beings. As for the quiescence of the true essence: the real dharmadhātu and the Buddha-dharmas as numerous as the sands of the Ganges share one and the same essence, mutually assembling into each other without any separate intrinsic nature; hence it is said that the essence is quiescent. For example, when it is said that all dharmas are permanent: distinguishing them according to the meaning, outside of all dharmas there is no separate permanent essence; self, bliss, purity, and all other categories are likewise the same, with not a single dharma separately guarding its own intrinsic nature; therefore, all dharmas are entirely quiescent, and this quiescence of the essence of dharmas is called the emptiness of dharmas. As for the quiescence of conditioned functions: the functions and characteristics of all dharmas of saṃsāra and nirvāṇa assembled through the conditioned arising of that tathāgatagarbha are quiescent and ceased, which is called the emptiness of sentient beings. Truly, because function and conditioned assembly reside in the person, the quiescence of function is therefore called the emptiness of sentient beings. The distinctions among the tenets are like this. > — English (machine translation) (machine translation) - [Previous: 1.120](https://indike.org/pramana/in.bauddha.taisho.1851.1.120) - [Next: 1.122](https://indike.org/pramana/in.bauddha.taisho.1851.1.122) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1851.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.1.121) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.1.121](https://indike.org/pramana/in.bauddha.taisho.1851.1.121) · Pramāṇa