[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) › [大乘百法明門論開宗義記](https://indike.org/pramana/in.bauddha.taisho.2810) › 1.33 # 大乘百法明門論開宗義記 1.33 大乘百法明門論開宗義記 1.33 - **Language:** Classical Chinese ### [1.33](https://indike.org/pramana/in.bauddha.taisho.2810.1.33) 論。第五無為法略有六種　開曰。次下第五四所顯示門。於中有二。初總標舉數。後依數辨列。此初也。言無為者有其二義。一業煩惱所不為故。二生住等不遷動故。若有後義必具前義。若有前義或闕後義。二義俱闕唯是有為。二義皆具唯名無為。若唯初義有無為具。由此應作四句分別。一唯有為。即五取蘊。二唯無為。即真如理。三具二義。即諸聖道。四二俱非。即無漏蘊。今此六種是真無為。是不生滅真常法故。故集論云。若法生滅住異。可知是有為義。有為相違是無為義。六無為者帶數釋也。然無為數大小經論從三至八所說有異。若依小乘一切有宗。如俱舍論說有三種。所謂虛空擇非擇滅。皆異色心有實體性。若經部等說三或九。皆非實有。恐繁不敘。今依大乘從三至八多少不同。若涅槃經亦立三種。一謂涅槃。二謂虛空。三非智緣滅。若五蘊論及掌珍論至四無為。所謂虛空擇非擇滅及真如性。唯識及此說六無為。謂虛空等名如下列。瑜伽雜集立八無為。又開真如以為三種。為善不善無記異故。所以如是法教異者。理無為體無寬狹。而顯廣略開合異明。為顯廣開總別俱說。故顯揚論開為八種。三性真如無別體故。總合為一故說六種。想受不動有其二義。若暫伏者非擇滅收。若永害者則擇滅攝。四義別說故開為六。斷伏隨明故合為四。性擇別故雖四義殊。皆涅槃性故有三種。由斯諸教皆不相違。 > The treatise says: "Fifth, unconditioned dharmas, briefly, are of six kinds." The Elucidation says: Next below is the fifth section, the gateway \[explaining dharmas\] revealed by the four \[preceding categories\]. Within this there are two parts: first, a general introduction giving the number; second, a detailed list according to that number. This is the first. "Unconditioned" (asaṃskṛta) has two meanings: first, because it is not produced (akṛta) by karma and defilement; second, because it does not undergo change such as arising, abiding, and so forth. If it has the latter meaning, it necessarily possesses the former; if it has the former meaning, it may lack the latter. Lacking both meanings, it is solely conditioned; possessing both meanings, it is called solely unconditioned. If it possesses only the first meaning, it is shared between the conditioned and the unconditioned. Therefore, a fourfold analysis should be made: 1. Solely conditioned: namely, the five grasping aggregates. 2. Solely unconditioned: namely, the principle of suchness. 3. Possessing both meanings: namely, the noble paths. 4. Neither of the two: namely, the undefiled aggregates. Now, these six kinds are truly unconditioned, because they are truly eternal dharmas without arising or cessation. Thus the Abhidharmasamuccaya says: "If a dharma has arising, ceasing, abiding, and alteration, it is known to be conditioned in meaning; that which is contrary to the conditioned is unconditioned in meaning." "Six unconditioned" is an appositional compound with a number (dvigu). However, the number of unconditioned \[dharmas\] varies from three to eight across the Hīnayāna and Mahāyāna scriptures and treatises. If relying on the Sarvāstivāda school of the Hīnayāna, as stated in the Abhidharmakośa, there are three kinds: namely, space, cessation through deliberation, and cessation not through deliberation, all of which are substantial entities distinct from form and mind. If according to the Sautrāntika and others, three or nine are stated, none of which are real entities; fearing verbosity, these will not be recounted. Now, relying on the Mahāyāna, they vary in number from three to eight: the Nirvāṇa Sūtra also posits three kinds: 1. nirvāṇa, 2. space, and 3. cessation not through intellectual deliberation. The Pañcaskandhaka and the Karatalaratna state four unconditioned \[dharmas\]: namely, space, cessation through deliberation, cessation not through deliberation, and the nature of suchness. The Vijñaptimātratāsiddhi and this \[treatise\] state six unconditioned \[dharmas\], namely space and the rest as listed below. The Yogācārabhūmi and the Abhidharmasamuccaya posit eight unconditioned \[dharmas\], further dividing suchness into three kinds according to the differences of wholesome, unwholesome, and indeterminate. The reason for these differences in teachings is that the entity of the principle of the unconditioned has neither breadth nor narrowness; yet to reveal it, differences of expansion and condensation, division and combination are made clear. To reveal it extensively, both the general and the specific are explained; thus the Prakaraṇāryavācā expands them into eight kinds. Because the three natures of suchness have no distinct entity, they are combined into one, hence six kinds are spoken of. Imperturbability and the cessation of conception and feeling have two meanings: if temporarily suppressed, they are subsumed under cessation not through deliberation; if permanently eradicated, they are included in cessation through deliberation. Since the four meanings are explained separately, they are expanded into six; when explained in accordance with severance and suppression, they are combined into four. Although the four meanings are distinct because nature and deliberation differ, because all have the nature of nirvāṇa, there are three kinds. Due to this, none of the various teachings are in conflict. > — English (machine translation) (machine translation) - [Previous: 1.32](https://indike.org/pramana/in.bauddha.taisho.2810.1.32) - [Next: 1.34](https://indike.org/pramana/in.bauddha.taisho.2810.1.34) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2810.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2810~en-mt.1.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2810.1.33](https://indike.org/pramana/in.bauddha.taisho.2810.1.33) · Pramāṇa