[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) › 3.51 # 維摩經疏卷第三．第六 3.51 維摩經疏卷第三．第六 3.51 - **Language:** Classical Chinese ### [3.51](https://indike.org/pramana/in.bauddha.taisho.2772.3.51) 第四五類差別者。俱舍論云。內五有熟養聲無異熟生。八無礙等流亦異熟生性。餘三實唯法。剎那唯後三。肉天二眼以色為性。有其二類。一是異熟。以從異熟因所生故。二是長養。飯食資助睡眠等持勝緣所益故。修得天眼既非宿業所招。但由定力引起。唯有長養非異熟也。離二性外無別等流故無等流。非苦忍故無剎那性。非無為故無實事也。惠眼若約二乘。苦法忍位初得生故有剎那。若約菩薩初地引起亦有剎那。非無記故無異熟。非色故無長養。前無無漏故無等流。若約本有種子亦有等流。非無為故無實也。法眼從前無漏生故有等流非無記。故無異熟非色故無長養。非初起故無剎那。非無為無實事也。佛眼報化二眼。從前無漏所生起故有等流亦有長養。定力引起故法身佛眼性。是無為得有實事也。自餘不具。已同前釋也。 > Fourth, differences among the five categories: the Abhidharmakośa-śāstra states: 'The internal five have maturation and nourishment; sound is not born of maturation. Eight without obstruction are of the nature of outflowing and also born of maturation; the remaining three are strictly dharmas; instantaneous are only the latter three.' The fleshly and divine eyes take matter (rūpa) as their nature and have two categories: first is maturation (vipāka), because they are born from maturation causes; second is nourishment (aupacayika), because they are enhanced by excellent conditions such as the assistance of food, drink, and sleep, and absorption. The divine eye obtained through cultivation, since it is not induced by past karma but is solely drawn forth by the power of samādhi, is only nourished, not matured. Apart from these two natures, there is no distinct outflow (niṣyanda), hence it lacks outflow. Not being the patience of suffering, it lacks instantaneous nature; not being unconditioned, it lacks real substantiality. As for the wisdom eye: if in terms of the two vehicles, because it is first generated at the stage of the Dharma-patience of suffering, it is instantaneous. If in terms of the bodhisattva, being drawn forth at the first bhūmi, it is also instantaneous. Not being indeterminate (avyākṛta), it lacks maturation; not being form, it lacks nourishment; lacking previous undefiled states, it lacks outflow. But if considered in terms of originally existing seeds, it also has outflow. Not being unconditioned, it lacks \[unconditioned\] reality. The Dharma eye, being born from preceding undefiled states, has outflow; not being indeterminate, it lacks maturation; not being form, it lacks nourishment; not being first arisen, it is not instantaneous; not being unconditioned, it lacks real substantiality. The Buddha eye: the retribution and transformation eyes, being generated from preceding undefiled states, have outflow and also have nourishment, being drawn forth by the power of samādhi; the nature of the Buddha eye of the dharmakāya is unconditioned, so it can have real substantiality. The remaining points, not detailed here, are already the same as the previous explanation. > — English (machine translation) (machine translation) - [Previous: 3.50](https://indike.org/pramana/in.bauddha.taisho.2772.3.50) - [Next: 3.52](https://indike.org/pramana/in.bauddha.taisho.2772.3.52) - [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.3.51) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.3.51](https://indike.org/pramana/in.bauddha.taisho.2772.3.51) · Pramāṇa