[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) › [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911) › 7.46 # 摩訶止觀 7.46 摩訶止觀 7.46 - **Language:** Classical Chinese ### [7.46](https://indike.org/pramana/in.bauddha.taisho.1911.7.46) 法性之色實非是淨，而凡夫橫計為淨，是名顛倒；實非不淨，二乘之人橫計不淨，是名顛倒。今觀色種即空，一切即空，空中無淨，云何染著？是名「凡夫計淨倒破，枯念處成」。色種即假，一切皆假，分別名相不可窮盡；假智常淨，不為無知塵惑所染，云何滯空而取灰滅，言色不淨？是名二乘不淨倒破，榮念處成。是名八倒俱破，枯榮雙立。觀色本際非空非假，則一切非空非假。非空故非不淨倒；非假故非淨倒。非淨倒故則非榮樹；非不淨倒故則非枯樹。非枯非榮則非二邊；無邊無中乃名「中間」。佛會此理故名「涅槃」，亦是非淨非不淨。八倒不生名為「涅槃」，如是涅槃名「祕密藏」。安置諸子祕密藏中，佛自住中，故言「入」也。 > The form of the dharmatā is genuinely not pure, yet ordinary beings arbitrarily consider it pure; this is called inversion. It is genuinely not impure, yet followers of the two vehicles arbitrarily consider it impure; this is called inversion. Now, contemplating that the seed of form is identical to emptiness, all is identical to emptiness; in emptiness there is no purity, so how could there be clinging? This is called “the ordinary beings' inversion of imputing purity is destroyed, and the withered smṛtyupasthāna is accomplished.” The seed of form is identical to the provisional, all is identical to the provisional, and discriminating names and marks is inexhaustible; provisional wisdom is eternally pure and is not defiled by the dust-like delusions of unknowing, so how could one stagnate in emptiness and seek extinction, saying that form is impure? This is called destroying the two vehicles' inversion of impurity, and the flourishing smṛtyupasthāna is accomplished. This is called completely destroying the eight inversions and simultaneously establishing both withering and flourishing. Contemplating that the fundamental limit of form is neither empty nor provisional, all is neither empty nor provisional. Because it is not empty, it is not the inversion of impurity; because it is not provisional, it is not the inversion of purity. Because it is not the inversion of purity, it is not the flourishing tree; because it is not the inversion of impurity, it is not the withered tree. Being neither withered nor flourishing, it is not the two extremes; having neither extremes nor middle is what is called “in between.” Because the Buddha realized this principle, it is called “nirvāṇa,” and is also neither pure nor impure. The non-arising of the eight inversions is called “nirvāṇa,” and such nirvāṇa is called the “secret treasury.” Placing the children within the secret treasury, the Buddha dwells in it himself; therefore it is said that he “enters” it. > — English (machine translation) (machine translation) - [Previous: 7.45](https://indike.org/pramana/in.bauddha.taisho.1911.7.45) - [Next: 7.47](https://indike.org/pramana/in.bauddha.taisho.1911.7.47) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1911.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1911~en-mt.7.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1911.7.46](https://indike.org/pramana/in.bauddha.taisho.1911.7.46) · Pramāṇa