[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) › 3.15 # 維摩經疏卷第三．第六 3.15 維摩經疏卷第三．第六 3.15 - **Language:** Classical Chinese ### [3.15](https://indike.org/pramana/in.bauddha.taisho.2772.3.15) 就初句中。法無分別者正辯理無。於真法中無有六根。生識了塵名無分別。離諸識故者釋以顯無。於事分齊六根生識。真法之中無此識。故名離諸識。以離諸識故無分別也。又云。無分別者。真法之中無有三種分別。一者自性分別。二者隨念分別。三者計度分別。自性分別者。謂於現世所緣諸行自相行分別。隨念分別。謂於昔曾所受諸行上追念行分別。謂於去來今不現前強思構行分別。八識中唯第六意識具上三分別。自餘七識唯有自性分別。以緣現在故。或可第七末那亦有計度分別。計度執我故。若論體性。依雜心論。計度分別以惠為體。隨念分別以念為性。分別為覺為性。真法之中既無虛妄八識。所以無此分別也。法無有比者正辯理無。相塵並對名之為比。真法無此稱法無比。無相待者釋以顯無。以無根塵相形待故說為無相待也。或可有無相比。萬法無性何得有待。故顯無。有既不有。無何所無有。有無並空故無相待。如無名指。形長為短。望短為長。性非長短。如是真法體性自空有無性離。故無相待。故中論云。若法待因成。是送還成待。今即無因待。亦無所成法也。法不屬因者。正明理無。於事分齊果從因起。以因攝果名為屬因。真法無此名不屬因。不在緣故釋以顯無。親生名因。疎而助發稱緣。如世諦法。種子為因地水為緣。芽果得生。有緣可在。即可對之說其屬因。無緣可在。知復對誰說為屬因。或可。緣者因之別稱。言不在緣。當知猶是不在因也。不能重言彰不在緣。生不離緣目之為在。真不假緣故曰不在緣。故不屬因也。 > In the first clause, regarding "Dharma has no discrimination," this directly explains that the principle is absent \[of discrimination\]. Within the true Dharma, there are no six sense faculties producing consciousness to discern sense objects; this is called 'having no discrimination.' Regarding "because it is free from all consciousnesses," this explains to reveal its absence. In the domain of empirical events, the six sense faculties produce consciousness; within the true Dharma, this consciousness does not exist, hence it is called 'free from all consciousnesses.' Because it is free from all consciousnesses, it has no discrimination. It is also said: 'Having no discrimination' means that within the true Dharma there are not the three kinds of discrimination: first, svabhāva-vikalpa; second, anusmṛti-vikalpa; third, abhinirūpaṇā-vikalpa. Svabhāva-vikalpa refers to discriminative activity regarding the self-marks of conditioned phenomena currently conditioned. Anusmṛti-vikalpa refers to discriminative activity that recollects conditioned phenomena experienced in the past. \[Abhinirūpaṇā-vikalpa\] refers to discriminative activity of forcible conceptualization regarding what is not present in the past, future, or present. Among the eight consciousnesses, only the sixth consciousness (manovijñāna) possesses all three discriminations above. The remaining seven consciousnesses have only svabhāva-vikalpa, because they condition the present. Alternatively, the seventh, manas, also has abhinirūpaṇā-vikalpa, because it calculates and grasps at a self. If we discuss their essential nature, according to the Saṃyuktābhidharmahṛdaya, abhinirūpaṇā-vikalpa takes prajñā as its substance, anusmṛti-vikalpa takes smṛti as its nature, and \[svabhāva\]-vikalpa takes vitarka as its nature. Since within the true Dharma there are no false eight consciousnesses, there are therefore none of these discriminations. Regarding "Dharma has no comparison," this directly explains that the principle is absent \[of comparison\]. Marks and sense objects confronting one another is called 'comparison.' The true Dharma is without this, hence called 'dharma has no comparison.' Regarding "having no relativity," this explains to reveal its absence: because there is no mutual relativity between sense faculties and sense objects, it is said to have no relativity. Alternatively, existence and non-existence are compared with each other; since the ten thousand phenomena have no intrinsic nature, how could they have relativity? Thus absence is revealed. Since existence is already non-existent, what non-existence could there be? Both existence and non-existence are empty, hence there is no relativity. Just like the ring finger: compared to the long it is short, looking toward the short it is long, yet its nature is neither long nor short. Just so, the essential nature of the true Dharma is inherently empty, free from the nature of existence or non-existence, hence without relativity. Therefore the Mūlamadhyamakakārikā says: 'If a phenomenon is established dependent on a cause, this in turn becomes dependent. Now there is no causal dependence, nor is there any phenomenon that is established.' Regarding "Dharma does not belong to a cause," this directly clarifies that the principle is absent \[of belonging to a cause\]. In the domain of empirical events, results arise from causes; because the cause subsumes the result, it is called 'belonging to a cause.' The true Dharma is without this, hence called 'not belonging to a cause.' Regarding "because it does not reside in conditions," this explains to reveal its absence. Direct production is called 'cause'; indirect assistance is called 'condition.' As in conventional truth phenomena: a seed is the cause, earth and water are conditions, and the sprout and fruit are able to be born. If there were conditions present, one could speak of it belonging to a cause in relation to them. If no conditions are present, in relation to what could one speak of it belonging to a cause? Alternatively, 'condition' is another term for cause; saying 'it does not reside in conditions' should be understood as still meaning 'it does not reside in causes.' One cannot repeat the words to indicate 'not residing in conditions.' Arising not being separated from conditions is termed 'residing.' The true does not rely on conditions, hence it is said 'does not reside in conditions,' and therefore does not belong to a cause. > — English (machine translation) (machine translation) - [Previous: 3.14](https://indike.org/pramana/in.bauddha.taisho.2772.3.14) - [Next: 3.16](https://indike.org/pramana/in.bauddha.taisho.2772.3.16) - [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.3.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.3.15](https://indike.org/pramana/in.bauddha.taisho.2772.3.15) · Pramāṇa