[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) › [維摩經疏卷第三．第六](https://indike.org/pramana/in.bauddha.taisho.2772) › 3.19 # 維摩經疏卷第三．第六 3.19 維摩經疏卷第三．第六 3.19 - **Language:** Classical Chinese ### [3.19](https://indike.org/pramana/in.bauddha.taisho.2772.3.19) 自下第二約能說儀式以教。於中有三。一說儀。二離失具德。三勸說。初說儀有二。一法。二喻。法中無說無示者。遠云。明無說人。將言對法名說。宣法對人名示。理中無此名無說示。其聽法者。無聞無得明無聽人。以耳對言名聞。以聞解法名得。理中無此名無聞得。諺云。夫說法者明法非無。無說無示彰法非有。非有故離常。非無故離段。非有非無即離段常。是名正說。其聽法者明法非無。無聞無得彰法非有。非有離常非無段。離段常名曰正聞。又云。說時離言故云無說。以法示人。實法性空。示無所示。故云無示。無聞無得者。常聞正法。以法體空故曰無聞。依聞而證。證得實法。法體性空。得而不得故名不得。測云。實相法體無名故不可說。無相故不可示。不可說故無聞。不可示故無得也。又云。宣說諸法無有實說故稱不說。以法示人無有實示故云無示。耳聞正法無有實聞故名無聞。解心得法無有實得云無得。此離遍計情執也。故無垢稱經云。夫說法者一切皆是增益損減。其聽法者亦復皆是增益損減。莊云。論說法之人多有示之心。聽法之徒並有聞得之相。今言說法之者無說無示。終日談論未曾有說。終日誨導未曾示人。非是杜口不說不示也。其聽法者無聞無得。終日聽法而未曾聞。如海吞流。未曾有得。非是塞耳不聽以為無聞。非是都無所獲以為無得。良由聞者畢竟淨也。故思益經云。若有菩薩於此眾中作是念。今說是法。當知是人即非聽法。所以者何。不聽法者乃為聽法也。譬如幻士為幻人說法。當建是意。說法者此舉喻況譬如幻士明無說人。為幻人說法明無聽者。非謂法無名相即無說。聽之者人我性空。誰為說。聽之者當建是意。如幻士為幻人說也。 > Second, from here on, instruction is given regarding the deportment of the speaker. In this there are three parts: first, the deportment of speaking; second, being free from faults and possessing virtues; third, encouraging speech. First, the deportment of speaking has two parts: first, the Dharma; second, the simile. In the Dharma, 'there is no speaking and no showing': Huiyuan says, this clarifies that there is no speaker. Applying words to the Dharma is called speaking; proclaiming the Dharma to a person is called showing. In principle there is no such thing; hence it is called no speaking and no showing. 'Those who listen to the Dharma neither hear nor attain': this clarifies that there is no listener. Applying the ear to words is called hearing; understanding the Dharma through hearing is called attaining. In principle there is no such thing; hence it is called neither hearing nor attaining. A proverb says: 'One who expounds the Dharma clarifies that the Dharma is not nonexistent; having no speaking and no showing reveals that the Dharma is not existent. Because it is not existent, it is free from permanence; because it is not nonexistent, it is free from annihilation. Neither existent nor nonexistent is being free from annihilation and permanence; this is called correct exposition. Those who listen to the Dharma clarify that the Dharma is not nonexistent; having no hearing and no attainment reveals that the Dharma is not existent. Not existent is free from permanence; not nonexistent is free from annihilation. Freedom from annihilation and permanence is called correct hearing.' It is also said: when speaking, one is free from words, hence it is said there is no speaking; showing the Dharma to others, real dharmas are empty by nature, showing nothing to be shown, hence it is said there is no showing. 'Neither hearing nor attaining': constantly hearing the correct Dharma, because the substance of the Dharma is empty, it is called no hearing; relying on hearing to realize, one realizes and attains real dharmas, but the substance of the Dharma is empty by nature, attaining without attaining, hence it is called no attaining. Fache says: the substance of the dharmas of dharmatā has no name, so it cannot be spoken; it has no signs, so it cannot be shown; because it cannot be spoken, there is no hearing; because it cannot be shown, there is no attainment. It is also said: proclaiming all dharmas has no real speaking, hence called not speaking; showing the Dharma to others has no real showing, hence called no showing; hearing the correct Dharma with the ear has no real hearing, hence called no hearing; the understanding mind attaining the Dharma has no real attainment, hence called no attainment. This is freedom from the affective attachments of the imputed nature. Therefore the Vimalakīrtinirdeśa Sūtra says: 'Those who expound the Dharma all increase or decrease; those who listen to the Dharma also all increase or decrease.' Zhuang says: as for those who expound the Dharma, many have the thought of showing; the crowd of those listening to the Dharma all have the characteristic of hearing and attaining. Now it is said that those who expound the Dharma have no speaking and no showing: discussing all day, they have never spoken; instructing all day, they have never shown anything to anyone; this is not shutting the mouth without speaking or showing. Those who listen to the Dharma have neither hearing nor attainment: listening to the Dharma all day yet never having heard, like the ocean swallowing streams, never having attained anything; this is not plugging the ears and not listening to make it no hearing, nor is it gaining nothing at all to make it no attainment. This is truly because the hearer is ultimately pure. Therefore the Viśeṣacintibrahma-paripṛcchā Sūtra says: 'If a bodhisattva in this assembly has this thought: "Now this Dharma is being expounded," one should know that this person is not listening to the Dharma. Why is that? One who does not listen to the Dharma is truly listening to the Dharma.' 'Just as an illusory man expounds the Dharma to an illusory person, one should establish this intention': the expounder of the Dharma here introduces a simile, 'just as an illusory man', clarifying that there is no speaker; 'expounding the Dharma to an illusory person' clarifies that there is no listener. It does not mean that because the Dharma lacks names and signs, there is no exposition or listening; rather, the nature of self and other is empty. Who speaks, and who listens? One should establish this intention, as an illusory man speaking to an illusory person. > — English (machine translation) (machine translation) - [Previous: 3.18](https://indike.org/pramana/in.bauddha.taisho.2772.3.18) - [Next: 3.20](https://indike.org/pramana/in.bauddha.taisho.2772.3.20) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2772.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2772~en-mt.3.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.3.19](https://indike.org/pramana/in.bauddha.taisho.2772.3.19) · Pramāṇa