[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 39.7.3 # 大方廣佛華嚴經疏 39.7.3 大方廣佛華嚴經疏 39.7.3 - **Language:** Classical Chinese ### [39.7.3](https://indike.org/pramana/in.bauddha.taisho.1735.39.7.3) 因位難知，但依當起分位說五有殊，五不離心但名心種，又隱餘四就現說故。 然《唯識論》中，但識等種以為所引。 而《集論》中說此識支通於能引，正取業種為識支故，識種乃是名色支攝。 《緣起經》說通能所引，業種識種俱名識故； 識種但是名色所依，非名色故，不同《集論》。 今經意同《緣起經》說，通取二故雙舉行識。 論云此中起心種子者，示生老死體性者，謂未來二果以此識種為親因故。 次有漏有取成上種義，謂行及識等名言種子皆通無漏，今與三漏相應故名有支。 如初地中，以欲等四流起心種故。 有漏是愛、有取是取，愛取潤故能招後有。 次「復起」下辨名色支。 初之二句文含二意：一者成上種義，由起生死，心得種名。 二者總標後義，現行名等皆生老死故，即同初地於三界田中復生苦芽。 「所謂」下別，亦有二意：一通約十二，自此至生名色芽，是識生名色。 二為顯前來已具十因，則辨有支生於生死，名色居初，次第辨耳。 謂由前心等五種有漏有取，愛取潤故復起後有，是標有支生於二果，今別顯有支之相故。 《唯識》云「愛取合潤能引業種及所引因，轉名為有，俱能近有後有果故。 」《瑜伽》第十唯說業種名為有者，此能正感異熟果故。 如後段說。 三十八中復說唯識等五名為有者，親生當來識等五故。 實則總有八支共立有名，唯除無明，通有成九。 今經復加無明，則通前十因共招二果。 若以十二是前世二果，則一世中具十二矣。 且約有支，文有六緣：一業為田，即是行種，望所生果但為增上緣故。 二識為種，即是識等五種，為後生死作親因故。 如世種植依田肥瘦，然其菽麥隨自種生。 論總釋云「隨順攝取罪福等行，業為地故。 」此正明隨順於愛，攝前行識之種而成有支也。 三無明闇覆，論主取前經無明，故云前說無智闇障，無明覆蔽故。 此則依於等能發起遠為助故，亦是舉於前世例今世故。 準《唯識》意，非前發業無明即是覆業無明。 亦是愛攝，即迷外增上果愚。 又諸煩惱皆能潤故，以約十因同一世故。 四愛水為潤，論主指前常求有無之愛，即是舉例，亦即是前標中有漏，以前有愛無明攝故。 五我慢溉灌者，即是取支，要數溉灌方生有芽。 我語等取為我慢故，若悟無我容不生故。 六見網增長，亦是取支，見取攝故。 我見為本，諸見生故。 令無漏法不能壞故，名之為網。 論總釋云如是住如是生心者，總顯生名色芽。 由無明愛，令上識種安住業地，名色心生故。 次却釋我慢，彼經云「我心溉灌」，論云我是我所我我想是慢者，謂我是我所釋我字，以非但執我亦執行業，是我所修故。 次我我想是慢者，釋彼心字，心即想義，依我起於我想以陵他故，名之為慢。 正同今經。 次釋見網云「我生不生」，生即是常、不生是斷。 斷常為本，具足六十二見故。 末句云「如是種種諸見」也。 如初地中，始於無明終至識支皆名邪見。 然遠公諸德皆云我我所者，受生之時，自見己身名之為我，見父母精血名為我所。 又謂父母是我夫妻，當受生時與父母競色，謂己諍得便起勝想，故名為慢。 我生者，我唯此處生，不於餘處生。 此並通取中有求生之愛，於理無失。 然上諸句皆明能生，生名色芽即是所生當報五果。 初結生蘊即是識支，今以前辨識種隱於餘四，今辨現行略其總報所依，欲顯識與名色次第相生義故。 復欲顯其通種現故，故有隱顯。 然名色等必有所依本識，故初地云「於三界田復生苦芽，所謂名色共生。 」論云「共阿賴耶識生故」，即此後文云「與識共生」。 次「名色增」下辨六入等八支，如後段明。 然此一段，意欲答於受生所以，故具出諸惑隱顯等殊，不在顯相。 顯相在於後段。 二約逆觀結酬無我。 初二句約生明無我，但由無明等集，非由我集。 又上句揀無因，下句揀邪因。 後二句約滅明無我。 > Because the causal stage is difficult to know, the five are explained as distinct only according to their states as they are about to arise; as the five are not separate from the mind, they are simply termed 'seeds of the mind'; and furthermore, the other four are hidden to speak in terms of the manifest. However, in the \*Vijñaptimātratāsiddhi\*, only the seeds of consciousness and so forth are taken as what is projected. Yet in the \*Abhidharmasamuccaya\*, this link of consciousness is said to extend to what can project, precisely because it takes karma-seeds as the link of consciousness, and seeds of consciousness are subsumed under the link of name-and-form. The \*Pratītyasamutpāda-sūtra\* says that it extends to both the projecting and the projected, because karma-seeds and consciousness-seeds are both called 'consciousness'; the seeds of consciousness are merely the basis of name-and-form and are not name-and-form itself, which differs from the \*Abhidharmasamuccaya\*. The meaning of the present sūtra agrees with what is said in the \*Pratītyasamutpāda-sūtra\*, taking both, and thus it mentions both volitional formations and consciousness together. The treatise says: 'Here, the arising seeds of the mind indicate the essential nature of birth and aging-and-death,' meaning that the two future results take these consciousness-seeds as their direct cause. Next, 'having defilements and having grasping' establishes the meaning of the above seeds: namely, nominal seeds such as volitional formations and consciousness all extend to the undefiled, but here they are associated with the three defilements and so are called 'factors of existence' (bhava-aṅga). As in the First Ground, the seeds of the mind are aroused through the four floods such as desire. 'Having defilements' is craving, and 'having grasping' is grasping; being moistened by craving and grasping, they can bring about future existence. Next, from 'again arising' downward, it explains the link of name-and-form. The first two lines contain two meanings: First, they establish the meaning of the seeds above; because birth-and-death arises, the mind receives the name 'seed'. Second, they generally indicate the subsequent meaning: because manifest names and so forth all generate aging-and-death, this is the same as the First Ground's 'again generating the sprout of suffering in the field of the three realms'. The specific explanation from 'that is to say' downward also has two meanings: First, generally regarding the twelve \[links\], from this point up to the arising of the sprout of name-and-form, consciousness gives rise to name-and-form. Second, to show that the preceding ten causes are already complete, it explains that the factor of existence gives rise to birth-and-death, with name-and-form at the beginning, expounding them in sequence. That is, due to the five preceding seeds of the mind and so forth having defilements and having grasping, being moistened by craving and grasping, they again give rise to future existence; this marks the factor of existence giving rise to the two results, and now specifically reveals the characteristics of the factor of existence. The \*Vijñaptimātratāsiddhi\* says: 'Craving and grasping together moisten the projecting karma-seeds and projected causes, which are then designated as "existence" (bhava), because both can immediately produce the result of future existence.' Fascicle 10 of the \*Yogācārabhūmi\* states only that karma-seeds are named 'existence', because these directly produce the fruition of vipāka, as explained in the subsequent section. Fascicle 38 further states that only the five beginning with consciousness are named 'existence', because they directly produce the future five beginning with consciousness. In fact, eight links in total collectively establish the name 'existence'; excluding only ignorance, or including existence, there are nine. The present sūtra further adds ignorance, so that together with the preceding ten causes, they jointly bring about the two results. If the twelve are taken as the two results of the previous life, then within a single life all twelve are complete. Now regarding the factor of existence, the text has six conditions: First, karma is the field, which is the seed of volitional formations, serving merely as an empowering condition (adhipati-pratyaya) with respect to the results produced. Second, consciousness is the seed, which is the five seeds of consciousness and so forth, acting as the direct cause for subsequent birth-and-death. Just as planting in the world depends on the richness or barrenness of the field, yet beans and wheat grow according to their own seeds. The treatise summarizes this: 'Following and grasping actions of demerit, merit, and so on, karma acts as the earth.' This precisely explains that by following craving, it grasps the preceding seeds of volitional formations and consciousness to form the factor of existence. Third, the dark obstruction of ignorance: the treatise master takes the ignorance from the preceding sūtra text, hence saying, 'Because of the previously explained darkness and obstruction of non-wisdom, shrouded by ignorance.' This is because, depending on its ability to initiate, it serves as a distant support, and it also cites the previous life to exemplify the present life. Following the meaning of the \*Vijñaptimātratāsiddhi\*, the ignorance that previously initiates karma is not the ignorance that shrouds karma. It is also subsumed under craving, being the delusion that is ignorant of external empowering results. Moreover, all afflictions are capable of moistening, because the ten causes are considered within the same life. Fourth, the water of craving serves as moisture: the treatise master points to the craving previously seeking existence and non-existence, which is citing an example, and is also the 'having defilements' previously indicated, because previously existence and craving were subsumed under ignorance. Fifth, the watering of conceit is the link of grasping, for it requires repeated watering before the sprout of existence can grow. Grasping at self-doctrines and so forth is conceit, because if one realizes selflessness, it might not arise. Sixth, the net of views increases, which is also the link of grasping, being subsumed under the grasping of views. With the view of self as the root, all views arise. Because it prevents undefiled dharmas from destroying them, it is called a 'net'. The treatise summarizes this: 'Living thus and giving rise to the mind thus,' which generally shows the arising of the sprout of name-and-form. Due to ignorance and craving, the aforementioned seeds of consciousness abide in the ground of karma, and the mind of name-and-form is born. Next, turning back to explain conceit, that sūtra says 'watered by the self-mind', and the treatise says, '"Self" and "what belongs to self" and the thought of self are conceit'; 'self' and 'what belongs to self' explains the word 'self', for one does not merely grasp a self, but also grasps actions and karma as being cultivated by the self. Next, 'the thought of self is conceit' explains the word 'mind'; 'mind' has the meaning of thought: based on the self, one gives rise to the thought of self to look down on others, so it is called 'conceit'. This is identical to the present sūtra. Next, explaining the net of views, it says 'I am born or not born'; 'born' is eternalism, and 'not born' is annihilationism. With annihilationism and eternalism as the root, the sixty-two views are fully present. The final sentence says: 'All such various views.' As in the First Ground, from ignorance at the beginning to the link of consciousness at the end, all are called false views. However, Master Yuangong and other virtuous masters all said that 'self and what belongs to self' means that at the time of taking rebirth, seeing one's own body is called 'self', and seeing the semen and blood of one's parents is called 'what belongs to self'. Furthermore, thinking of the parents as one's own husband and wife, when taking rebirth one competes with the parents for physical appearance, and thinking that one has won the contest, one then gives rise to a thought of superiority; hence it is called 'conceit'. 'My birth' means 'I am born only in this place, not anywhere else.' These all broadly take the craving for seeking birth in the intermediate state (antarābhava), which is logically without error. However, the above sentences all explain what can produce; the birth of the sprout of name-and-form is precisely the five results of the future retribution that are produced. The aggregates at the initial conception of life are the link of consciousness; now, because the preceding explanation of the seeds of consciousness hid the other four, the present explanation of the manifest omits the basis of the general retribution, wishing to reveal the meaning of the sequential mutual generation of consciousness and name-and-form. Furthermore, wishing to show that they pervade both seeds and manifests, there is hiding and revealing. However, name-and-form and the rest must have the fundamental consciousness on which they rely; hence the First Ground says: 'In the field of the three realms, the sprout of suffering is again generated, that is to say, co-arising with name-and-form.' The treatise says: 'Because it co-arises with the ālayavijñāna,' which is what the subsequent text calls 'co-arising with consciousness'. Next, from 'name-and-form increases' downward, it explains the eight links such as the six sense bases, as clarified in the subsequent section. However, this passage aims to answer the reason for taking rebirth, so it fully sets forth the distinctions between the hiding and revealing of the afflictions, and does not lie in revealing their characteristics. Revealing their characteristics lies in the subsequent section. Second, concluding with the response regarding selflessness in terms of the reverse contemplation: The first two lines explain selflessness in terms of arising: it is assembled only through ignorance and so forth, not through a self. Furthermore, the upper line excludes the absence of causes, while the lower line excludes heterodox causes. The latter two lines explain selflessness in terms of cessation. > — English (machine translation) (machine translation) - [Previous: 39.7.2](https://indike.org/pramana/in.bauddha.taisho.1735.39.7.2) - [Next: 39.7.4](https://indike.org/pramana/in.bauddha.taisho.1735.39.7.4) - [Up: 39.7](https://indike.org/pramana/in.bauddha.taisho.1735.39.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.39.7.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.39.7.3](https://indike.org/pramana/in.bauddha.taisho.1735.39.7.3) · Pramāṇa