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# 萬善同歸集 3.55

萬善同歸集 3.55

- **Language:** Classical Chinese

### [3.55](https://indike.org/pramana/in.bauddha.taisho.2017.3.55)

答：「秖為空無體性，而從緣生。若有自體，即不假緣生；既不從緣生，即萬法有其定體。若立定相，即成常過：善惡不可改移，因果遂成錯亂。為惡應生天，為善應沈淵，以無因故；作善應無福，作惡應無罪，以無果故。是以萬法無體、無定，但從緣現；以緣生故無性，諸法皆空；以無性故，緣生諸法建立故。《華嚴經》明菩薩於無自性中，建立一切佛事。是以因空立有，有無自名；從有辨空，空無自體。」

> He replied: “It is precisely because they are empty and without substantial nature that they arise from conditions. If they had a self-substance, they would not rely on conditions to arise; since they would not arise from conditions, then the myriad phenomena would have their fixed substances. If one established fixed characteristics, then the fault of permanence would follow: good and evil could not be changed, and cause and effect would subsequently become chaotic. Doing evil would result in birth in heaven, and doing good would result in sinking into the abyss, because there would be no causes; doing good would have no merit, and doing evil would have no guilt, because there would be no effects. Therefore, the myriad phenomena have no substance and no fixed nature, but merely appear from conditions; because they are conditionally arisen, they lack nature, and all phenomena are empty; because they lack nature, conditionally arisen phenomena are established. The Avataṃsaka Sūtra clarifies that within non-self-nature, bodhisattvas establish all Buddha activities. Therefore, dependent on emptiness existence is established, yet existence has no self-name; from existence emptiness is discerned, yet emptiness has no self-substance.”  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2017~en-mt.3.55) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2017.3.55](https://indike.org/pramana/in.bauddha.taisho.2017.3.55) · Pramāṇa
