[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) › [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777) › 1.546 # 淨名經集解關中疏 1.546 淨名經集解關中疏 1.546 - **Language:** Classical Chinese ### [1.546](https://indike.org/pramana/in.bauddha.taisho.2777.1.546) 寂滅是菩提滅諸相故　此三歷法廣顯菩提相。亦可前。是能破。此是能立。又前破而不斷。此立而不常。又前破而不滅。此立而不生。又前會而不一。此別而不異。又前云。而不去此存而不來。斯妙道之無方也。觀夫聖人體極因物立名。所以教名悉檀。理窮實相。非夫久殖善本莫能究其深廣哉。是故前以無生滅故無菩提記。此以無生滅故證寂滅。名寂滅菩提。寂滅無緣故不觀。寂滅無念故不行。寂滅無見故斷。寂滅無妄想故離。寂滅無願求故障。寂滅無著故無入。寂滅即真如故順理。寂滅即法性故安住。寂滅返生滅之際故至實際。諸句例然不復廣說。肇曰。妙會真性滅諸法相故菩提之道與法俱寂　不觀是菩提。離諸緣故　肇曰。觀生於緣。離緣即無觀也。 > "Quiescence and extinction is bodhi, because it extinguishes all marks." This third part goes through the dharmas to extensively reveal the marks of bodhi. It may also be said that the preceding was able to refute, while this is able to establish. Furthermore, the preceding refuted without being nihilistic; this establishes without being eternalistic. Again, the preceding refuted without being extinct; this establishes without being arisen. Again, the preceding integrated without being unified; this differentiates without being divergent. Again, the preceding spoke without departing; this abides without arriving. Such is the boundless nature of the wondrous path. Observe how the sage, embodying the ultimate, establishes names according to things; therefore the teachings are called siddhānta, and the principle exhausts the true mark. Unless one has long planted good roots, none can fathom its depth and breadth! Therefore, previously, because there is no arising or ceasing, there was no prediction of bodhi; here, because there is no arising or ceasing, one realizes quiescence and extinction, termed 'quiescent and extinguished bodhi'. Because quiescence and extinction have no objective condition, there is no contemplation; because quiescence and extinction have no thought, there is no practice; because quiescence and extinction have no views, there is severance; because quiescence and extinction have no false imagination, there is detachment; because quiescence and extinction have no vows or seeking, there is obstruction; because quiescence and extinction have no attachment, there is no entry; because quiescence and extinction are identical with suchness, they accord with principle; because quiescence and extinction are identical with dharma-nature, they dwell peacefully; because quiescence and extinction turn away from the limit of arising and ceasing, they reach the actual limit. All lines follow this example and will not be explained extensively. Sengzhao says: It wonderfully accords with the true nature and extinguishes all marks of dharmas; thus the path of bodhi and dharmas are both quiescent. "Non-contemplation is bodhi, because it is detached from all conditions." Sengzhao says: Contemplation arises from conditions; being detached from conditions, there is no contemplation. > — English (machine translation) (machine translation) - [Previous: 1.545](https://indike.org/pramana/in.bauddha.taisho.2777.1.545) - [Next: 1.547](https://indike.org/pramana/in.bauddha.taisho.2777.1.547) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2777.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2777~en-mt.1.546) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2777.1.546](https://indike.org/pramana/in.bauddha.taisho.2777.1.546) · Pramāṇa