[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) › [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723) › 7.497 # 妙法蓮華經玄贊 7.497 妙法蓮華經玄贊 7.497 - **Language:** Classical Chinese ### [7.497](https://indike.org/pramana/in.bauddha.taisho.1723.7.497) 出體者，無明支體，煩惱障中正取分別及兼任運愚癡為體。《成唯識》云「此中無明唯取能發、正感後世善惡業者」，又云「正發業者唯見所斷，助者不定。能發行者方是此支」。通相應、不共、纏及隨眠。行支體通善及不善身、語、意業。唯感總報及通感總、別，二業為性。唯別報業則非行支，故《唯識》云「即彼所發乃名為行」。由此一切順現受業、別助當業皆非行支。亦通現、種，色、思為體。識支唯取第八異熟識種為體，故《唯識》云「此中識種謂本識因，唯取行支所集異熟第八識種，初結生故；總異熟故，唯在種位不取現行」。有處說通前六識身，汎明一切識身為論，及依當來現起分位說有現行，乃至受支亦復如是。名色支體，《成唯識》云「除後三因，餘因皆是名色種攝」。後之三因，如名次第即後三種。此說五支不相雜亂，於一剎那為行所集緣起支說，謂異熟六根種名六處支。異熟觸受種名觸受支，除本識種及此三種，餘諸異熟蘊種皆名色支。契經又說，名謂非色四蘊，色謂羯剌藍等者。依當起時分位前後，於因中說雜緣起支，不爾如何得通五蘊？或汎通說一切名色，《唯識》又依雜體說云「或名色種總攝五因，於中隨勝立餘四種」。六處與識總別亦然，愛支唯是中下品貪。此雖通緣內外二果，諸論多取緣外境愛增上果生。取支通用一切煩惱以為自體，全界煩惱皆結生故。若能取、若所取、若所為取，所為取中隨順煩惱不取餘法。有處唯說愛增名取。《唯識》會云「雖取支中攝餘煩惱，而愛閏勝，說是愛增。且依初後分愛取二，實攝餘惑。」愛、取二支通現及種，俱能閏故。有支體即行等六支為愛、取閏，轉名為有。有說唯業。《唯識》會云：「此能正感異熟果故」。有說唯五，《唯識》復云：「親生當來生老死位，識等五故。此唯種子，能有果故」。生支體者，《成唯識》云「始從中有至本有中，未衰變來，皆生支攝。諸衰變位總名為老。身壞命終乃名為死。此三支體皆通五蘊，唯是現行異熟果攝。」有處亦說通種子者，如《緣起經》，能所引生一時而有，次第宣說義類無別，非是二支亦通種子。憂悲苦惱因老死起，非是支攝。《十地經》云：「死別離時，意根相對名憂，五根相對名苦，出聲啼哭名悲，愚人心熱名惱。在下二界具色等支，無色不然。隨所應有。」 > Regarding identifying the essence: For the essence of the link of ignorance, among the afflictive hindrances, it primarily takes conceptualized ignorance and secondarily takes spontaneous ignorance as its essence. The Cheng weishi lun states: “Ignorance here takes only that which can initiate and directly cause good and bad karma of future lives.” It also says: “That which directly initiates karma is severed only by seeing; auxiliary \[factors\] are not fixed. Only that which can initiate formations is this link.” It extends to associated, unshared, active entanglements, and latent predispositions. The essence of the link of formations extends to wholesome and unwholesome bodily, vocal, and mental karma. It has the nature of two kinds of karma: that which induces only principal retribution, and that which induces both principal and secondary retribution. Karma that brings only secondary retribution is not the link of formations; hence the Weishi lun says: “Only that which is initiated by that \[ignorance\] is called formations.” Therefore, all karma experienced in the present life and secondary karma that assists future karma are not the link of formations. It also extends to actual states and seeds, taking form and volition as its essence. The link of consciousness takes only the seeds of the eighth vipāka consciousness as its essence; hence the Weishi lun says: “Consciousness seeds here refers to the cause of the root consciousness, taking only the seeds of the eighth vipāka consciousness gathered by the link of formations, because it initially links up rebirth; because it is the principal vipāka, it exists only in the state of seeds and does not take actual states.” In some places it is said to extend to the first six consciousness groups, which is a discussion speaking broadly of all consciousness groups, or speaking of having actual states based on the stages of their future arising; the same applies up to the link of feeling. Regarding the essence of the link of name-and-form, the Cheng weishi lun states: “Except for the latter three causes, all other causes are subsumed under the seeds of name-and-form.” The latter three causes, in order of their names, are the latter three kinds. This refers to the five links being unconfused, spoken of as dependent origination links gathered by formations in a single moment: that is, the seeds of the vipāka six sense faculties are called the link of the six sense bases; the seeds of vipāka contact and feeling are called the links of contact and feeling; excluding the seed of the root consciousness and these three kinds, all remaining seeds of the vipāka aggregates are the link of name-and-form. Sūtras also state that ‘name’ refers to the four non-material aggregates and ‘form’ refers to the kalala and so forth: this speaks of mixed dependent origination links within the cause based on the sequence of stages when they are about to arise; otherwise, how could it extend to the five aggregates? Alternatively, it broadly speaks of all name-and-form. The Weishi lun also says, based on their mixed essence: “Alternatively, the seeds of name-and-form broadly subsume the five causes, among which the remaining four are established according to prominence.” The six sense bases and consciousness are likewise general and specific. The link of craving is only middle and inferior grades of greed. Although this extends to conditions concerning both internal and external fruitions, the treatises mostly take craving conditioned on external objects that produces the sovereign fruit. The link of grasping generally takes all afflictions as its own-nature, because the afflictions of the entire realm link up rebirth. Whether active grasping, grasping as an object, or grasping for an aim—within grasping for an aim, it complies with afflictions and does not take other phenomena. In some places it is said that only an increase in craving is called grasping. The Weishi lun reconciles this: “Although the link of grasping subsumes other afflictions, because the moistening of craving is superior, it is called an increase of craving. It provisionally establishes the two of craving and grasping based on initial and subsequent \[stages\], but in reality it subsumes other afflictions.” The two links of craving and grasping extend to actual states and seeds, because both can moisten. The essence of the link of existence is simply the six links, formations and so on, moistened by craving and grasping, which turn to be named ‘existence’. Some say it is karma alone. The Weishi lun reconciles this: “Because this can directly induce the vipāka fruit.” Some say it is only five; the Weishi lun further says: “Because the five, consciousness and so on, directly produce the future stages of birth, aging, and death. These are only seeds, because they are able to have the fruit.” Regarding the essence of the link of birth, the Cheng weishi lun states: “From the intermediate existence up to the basic existence, before decline and alteration occur, all is subsumed under the link of birth. All stages of decline and alteration are collectively called aging. The destruction of the body and the end of life are called death. The essences of these three links all extend to the five aggregates, and are subsumed only under actualized vipāka fruits.” In some places it is also said to extend to seeds; as in the Pratītyasamutpāda-sūtra, the projecting and the projected exist at one time, yet are expounded in sequence without difference in meaning or category—it does not mean these two links also extend to seeds. Grief, sorrow, suffering, and distress arise on account of aging and death, and are not subsumed under the links. The Daśabhūmika-sūtra states: “At the time of parting at death, the confrontation of the mental faculty is called grief; the confrontation of the five faculties is called suffering; crying out with sounds is called sorrow; the burning heat in the minds of foolish people is called distress. In the lower two realms, the links of form and so on are complete; in the formless realm, it is not so: it exists in accordance with what is appropriate.” > — English (machine translation) (machine translation) - [Previous: 7.496](https://indike.org/pramana/in.bauddha.taisho.1723.7.496) - [Next: 7.498](https://indike.org/pramana/in.bauddha.taisho.1723.7.498) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1723.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1723~en-mt.7.497) — English, machine translation ## Linked texts (5) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.3.127) — Classical Chinese - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.64.72) — Classical Chinese - [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788.6.134) — Classical Chinese - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.4.93) — Classical Chinese - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.8.74) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1723.7.497](https://indike.org/pramana/in.bauddha.taisho.1723.7.497) · Pramāṇa