[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) › [般若波羅蜜多心經贊](https://indike.org/pramana/in.bauddha.taisho.1711) › 1.45 # 般若波羅蜜多心經贊 1.45 般若波羅蜜多心經贊 1.45 - **Language:** Classical Chinese ### [1.45](https://indike.org/pramana/in.bauddha.taisho.1711.1.45) 第二出體有其三義，一、引生差別，二、正出自性，三、現種分別。引生差別者，無明及行，名為能引，能引識等五果種故；識等五種，名為所引，是前二支所引發故。愛、取、有三，名為能生，近生當來生、老死故；生及老死即是所生，是愛、取、有近所生故。正出體者，能發正感福等三業為無明支，即彼所發為行支體，親生當來第八識種為識支體，除後三因，餘因皆是名色支體，後之三因如名次第，即後三種。有解名色即攝五種以為自性，於中隨勝立餘四種，謂賴耶種名為識支，立餘三種，謂六處等能潤行等六種種子，貪欲名愛，緣愛復生欲等四取為取支體，然此四取如《瑜伽論》第十卷說，如其次第，於諸欲境及餘四見，於諸邪戒及薩迦耶見所起貪欲為取支體。經論同異，如緣起等，行及識等六種種子被潤已後轉名為有，識等五種所生果法始從中有至本有中未衰變位名為生支，至衰變位總名為老，身壞命終說名為死。現、種別者有其二義，一、就實正理門，二、相從假說門。相從假說，一一皆通種及現行，故《十地論》無明有二，一者、子支，二者、果支，乃至老死應知亦爾。就實正理，生與老死唯現非種，識等六支唯種非現，無明與行及愛、取支皆通現、種。 > Second, identifying the essence has three aspects: first, the distinction between projecting and producing; second, directly presenting intrinsic nature; third, distinguishing between actual manifestations and seeds. Regarding the distinction between projecting and producing: ignorance and formations are called "projecting," because they can project the seeds of the five fruits of consciousness and so on; the five seeds of consciousness and so forth are called "projected," because they are projected by the preceding two branches. The three—craving, grasping, and existence—are called "producing," because they immediately produce future birth, aging, and death; birth and aging-and-death are "produced," because they are immediately produced by craving, grasping, and existence. Directly presenting the essence: that which can initiate and directly induce the three karmas of merit and so forth constitutes the branch of ignorance; what is initiated by that constitutes the essence of the branch of formations; the seeds that directly produce the future eighth consciousness constitute the essence of the branch of consciousness; excluding the latter three causes, the remaining causes are all the essence of the branch of name-and-form; the latter three causes, in order of their names, are the latter three kinds. There is an explanation that name-and-form subsumes the five kinds as its intrinsic nature, and among them the other four kinds are established according to preeminence: the seeds of the ālayavijñāna are called the branch of consciousness, and the other three kinds are established—namely, the six bases and so forth capable of moistening the six seeds of formations and so on. Craving is desire; conditioned by craving, the four graspings of desire and so forth are again generated to constitute the essence of the branch of grasping. However, as stated in the tenth fascicle of the Yogācārabhūmi-śāstra, these four graspings, in their respective order, are the desires arisen toward desirable objects, toward the remaining four views, toward incorrect precepts, and toward the view of selfhood, which constitute the essence of the branch of grasping. Agreements and differences among sūtras and treatises are as in the Pratītyasamutpāda and elsewhere. After the six kinds of seeds of formations, consciousness, and so forth are moistened, they are designated "existence." The fruit-dharmas produced by the five kinds of consciousness and so forth, beginning from the intermediate existence up to the stage in the fundamental existence where decay has not yet occurred, are called the branch of "birth"; reaching the stage of decay, it is collectively called "aging"; the destruction of the body and ending of life is called "death." Distinguishing between actual manifestations and seeds has two meanings: first, the portal of real and correct principle; second, the portal of conventional metaphorical designation. According to conventional designation, each one applies to both seeds and actual manifestations; therefore, in the Daśabhūmika-śāstra, ignorance has two kinds: first, the seed branch; second, the fruit branch; up to aging and death should be known to be likewise. According to the real and correct principle, birth and aging-and-death are exclusively actual manifestations and not seeds; the six branches of consciousness and so forth are exclusively seeds and not actual manifestations; ignorance, formations, craving, and grasping all apply to both actual manifestations and seeds. > — English (machine translation) (machine translation) - [Previous: 1.44](https://indike.org/pramana/in.bauddha.taisho.1711.1.44) - [Next: 1.46](https://indike.org/pramana/in.bauddha.taisho.1711.1.46) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1711.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1711~en-mt.1.45) — English, machine translation ## Linked texts (1) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.8.76) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1711.1.45](https://indike.org/pramana/in.bauddha.taisho.1711.1.45) · Pramāṇa