[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) › 3.16 # 維摩經疏卷第三．第六 3.16 維摩經疏卷第三．第六 3.16 - **Language:** Classical Chinese ### [3.16](https://indike.org/pramana/in.bauddha.taisho.2772.3.16) 自下三句約真如法性實際三義以顯即實。此三何異。於真法中空名為如。有名法性。非有非無說為實際真。云何空。離相離性。云何不空。具佛法故。起信論云。一如實空以顯法體。空無妄故。二如實不空。次顯法體。具足無漏性功德故。云何復名非有非無。有無同體住真實也。又云。法性真如實際此三皆是實相異名。如實不變名。如是諸法因名為法性。窮其際畔稱實際也。初中法同法性者。當相正辯。如來藏中一切佛法名為法性。所辯真法與彼一體。一而不異故說為同。入諸法故者釋以顯同。入猶順也。由順諸法故同一性。此諸法等即是無漏性功德法。非是五陰事法也。故無垢稱云。法同法性入法界故。問。法體既一。云何名順名入耶。答。體性雖一義門恒別義別體。同得云順入。下皆同爾。法隨於如者。遠云。當相正辯不異真如義也。法界雖別。空理不殊。故說為如。所辯之法順彼如理故名為隨。此與如一。何故言隨。義如前解。門別體同故得說隨。前同此。隨言左右耳也。無所隨者釋成隨義。以於有法無所隨故。故隨如也。或可。非但不隨於有。亦不隨於無。離有離無故隨如也。又云。若便如外有法即有所隨。一切皆如無所隨也。法住實際者當相正辯。際謂際畔處之別稱。窮盡之處名為實際。所辯真法即於實際名之為住。前隨此住亦左右耳。諸邊不動釋成住義。不為有無二邊傾動故住實際也。故智度論云。般若波羅蜜猶如大火聚四邊不可觸。遠離於四句。談云。實外有妄即是邊是動。即妄恒真故無邊可動也。 > The three clauses below reveal identity with reality in terms of the three meanings of tathatā, dharmatā, and bhūtakoṭi. What is the difference between these three? Within the true Dharma, emptiness is called 'tathatā'; existence is called 'dharmatā'; neither existence nor non-existence is called 'bhūtakoṭi.' How is the true empty? It is free from marks and free from intrinsic nature. How is it not empty? Because it is endowed with buddha-dharmas. The Awakening of Faith says: 'First, truly empty, to reveal the substance of phenomena, because it is empty of delusion. Second, truly not empty, next revealing the substance of phenomena, because it is replete with uncontaminated virtues of nature.' How is it also called neither existence nor non-existence? Existence and non-existence share the same substance, abiding in the real. It also says: dharmatā, tathatā, and bhūtakoṭi—these three are all different names for dharmatā. That which is true and unchanging is called tathatā; that which is the cause of all phenomena is called dharmatā; that which exhausts its boundaries is called bhūtakoṭi. In the first \[clause\], regarding "Dharma is identical with dharmatā," this directly explains in accord with its marks. All buddha-dharmas within the tathāgatagarbha are called dharmatā. The true Dharma being explained is of one substance with that; being one and not different, it is therefore said to be 'identical.' Regarding "because it enters all phenomena," this explains to reveal identity: 'entering' is like 'conforming.' Because it conforms to all phenomena, it is of the same nature. These 'all phenomena' are precisely the uncontaminated virtuous phenomena of nature, not the empirical phenomena of the five aggregates. Therefore the Vimalakīrtinirdeśa Sūtra says: 'Dharma is identical with dharmatā because it enters the dharmadhātu.' Question: 'Since the substance of Dharma is one, how can it be called conforming or entering?' Answer: 'Although the essential substance is one, the aspects of meaning are constantly distinct. Because the meanings are distinct while the substance is identical, one can speak of conforming and entering. Below it is all the same.' Regarding "Dharma accords with tathatā," \[Hui\]yuan says: 'This directly explains in accord with its marks the meaning of not being different from tathatā. Although the dharmadhātu is distinct, the principle of emptiness is not different, hence it is called tathatā. The phenomenon being explained conforms to that principle of tathatā, hence it is called 'according.' This is one with tathatā; why is it said to 'accord'? The meaning is as explained above: because the aspects are distinct while the substance is identical, one can say 'accord.' The previous 'identical' and this 'accord' are merely complementary expressions.' Regarding "having nothing to accord with," this explains and completes the meaning of according: because regarding existent phenomena it has nothing to accord with, it therefore accords with tathatā. Alternatively, it not only does not accord with existence, but also does not accord with non-existence; being free from existence and free from non-existence, it therefore accords with tathatā. It also says: if there were phenomena outside of tathatā, there would be something to accord with; since all is tathatā, there is nothing to accord with. Regarding "Dharma abides in bhūtakoṭi," this directly explains in accord with its marks. Koṭi means boundary, another name for place; the point of utmost exhaustion is called bhūtakoṭi. The true Dharma being explained is precisely in bhūtakoṭi, which is called 'abiding.' The previous 'according' and this 'abiding' are also merely complementary expressions. 'Unmoved by any extremes' explains and completes the meaning of abiding: not being shaken by the two extremes of existence and non-existence, it therefore abides in bhūtakoṭi. Therefore the Mahāprajñāpāramitopadeśa says: 'Prajñāpāramitā is like a great mass of fire, untouchable on all four sides, far removed from the four propositions.' \[Fa\]tan says: 'Delusion outside the real is precisely an extreme and movement; since delusion is constantly true, there is no extreme that can be moved.' > — English (machine translation) (machine translation) - [Previous: 3.15](https://indike.org/pramana/in.bauddha.taisho.2772.3.15) - [Next: 3.17](https://indike.org/pramana/in.bauddha.taisho.2772.3.17) - [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.3.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.3.16](https://indike.org/pramana/in.bauddha.taisho.2772.3.16) · Pramāṇa