[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) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 5.64 # 維摩經略疏 5.64 維摩經略疏 5.64 - **Language:** Classical Chinese ### [5.64](https://indike.org/pramana/in.bauddha.taisho.1778.5.64) 「所以至中間」，三、解釋。「彼罪性不在內外中間」者，罪性本空，若能觀空即是無罪。所以然者，若罪是有即有定性，若有定性不出三處：一者內心、二者外境、三者中間即心境共生。今撿若在內者，即是自性。自性是罪者，未對境時常當應有罪，故非自性。若謂在外境，境是他性，若他有罪，罪自屬他，何關己也。若謂內外合有罪生者，即共生罪。共有二過，所謂自他，即兩罪並生。如伐草木，若人有罪，草木應有，若謂中間，刀應有罪。故不在兩間。又解：非內根、外塵、中間六識。若十八界空無罪性，何能有罪？又罪從心生，觀心不從自他共生，則心不在內外中間。如其心然，罪垢亦然，諸法亦然。故《普賢觀》云「觀心無心，法不住法，我心自空，罪福無主。諸法如是無住無壞，作是懺悔名大懺悔、名莊嚴懺悔、名無罪懺悔、名破壞心識懺悔。行此懺悔，心如流水念念不住，見普賢菩薩及十方佛。」前兩解觀行小疎，不與經合；後解正扶淨名所引佛語，若能如是觀罪無生，是直除滅不擾其心。淨名以此為釋前呵，意即可見。 > From "Why is this so?" up to "in between," third is the explanation. "The nature of that offense is neither internal, external, nor in between": the nature of offenses is originally empty; if one can contemplate emptiness, that is precisely the absence of offense. Why is this so? If an offense existed, it would possess a determinate nature. If it possessed a determinate nature, it would not go beyond three places: first, the internal mind; second, the external object; third, in between, which is the co-arising of mind and object. Now examining: if it were in the internal, it would be self-nature. If self-nature were an offense, then before confronting an object, an offense should constantly exist; therefore, it is not self-nature. If one says it is in the external object, the object is other-nature; if the other has an offense, the offense naturally belongs to the other, so what does it have to do with oneself? If one says that the combination of internal and external produces an offense, that would be co-arisen offense. Co-arising has two faults, namely self and other, meaning two offenses would arise simultaneously. For example, when felling grass or trees, if the person has an offense, the grass and trees should also have it; if one says it is in between, the knife should have an offense. Therefore, it is not in the middle of the two. Another explanation: it is not the internal sense faculties, the external sense objects, nor the six consciousnesses in between. If the eighteen realms are empty and without a nature of offense, how could an offense exist? Furthermore, offenses arise from the mind; when contemplating that the mind does not arise from self, other, or co-arising, then the mind is not internal, external, or in between. As with the mind, so too with the defilement of offenses, and so too with all phenomena. Therefore, the Sūtra on the Contemplation of Samantabhadra states: 'Contemplating the mind, there is no mind; dharmas do not abide in dharmas. My mind is of itself empty; offenses and blessings have no master. All dharmas are thus: without abiding and without destruction. Performing this repentance is called the Great Repentance, called the Repentance of Adornment, called the Repentance of Non-Offense, called the Repentance of Destroying the Mind and Consciousness. Practicing this repentance, the mind is like flowing water, not abiding thought after thought, seeing Samantabhadra Bodhisattva and the buddhas of the ten directions.' The former two explanations are slightly lax in contemplative practice and do not accord with the sūtra; the latter explanation directly supports the Buddha's words cited by Vimalakīrti. If one can contemplate the non-arising of offenses in this way, this is directly eradicating without agitating their minds. Vimalakīrti took this to explain his previous rebuke; its meaning can thus be seen. > — English (machine translation) (machine translation) - [Previous: 5.63](https://indike.org/pramana/in.bauddha.taisho.1778.5.63) - [Next: 5.65](https://indike.org/pramana/in.bauddha.taisho.1778.5.65) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1778.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.5.64) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.5.64](https://indike.org/pramana/in.bauddha.taisho.1778.5.64) · Pramāṇa