[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 31.17 # 大方廣佛華嚴經隨疏演義鈔 31.17 大方廣佛華嚴經隨疏演義鈔 31.17 - **Language:** Classical Chinese ### [31.17](https://indike.org/pramana/in.bauddha.taisho.1736.31.17) 疏「第二對約得報果時難能所受」等者，此釋受不知報、報不知受。受是能受之因，報是所受之報。此上總明。從「謂受是報因」下，別釋。言即「名言種」者，《唯識》第八云「復次，生死相續由諸習氣。然諸習氣總有三種：一名言習氣、二我執習氣、三有支習氣。名言習氣者，謂有為法各別親種。名言有二：一表義名言，即能詮義音聲差別；二顯境名言，即能了境心心所法。隨二名言所熏成種，作有為法各別因緣。」釋曰：言各別親種者，三性種異故。能詮義音聲者，揀無詮聲，彼非名故。名是聲上屈曲，唯無記性，不能熏成色心等種。然因名起種，名名言種。二顯境名言，即七識見分等心，非相分心。相分心者，不能顯境故。此見分等實非名言，如言說名顯所詮義，此心心所法能顯所了境，如似彼名能詮義故。隨二名言皆熏成種。二我執習氣、三有支習氣，並如六地。有支即是今文為業所引，能引之業故。《唯識》云「三有支習氣，謂招三界異熟業種。有支有二：一有漏善，即是能招可愛果業。二諸不善，即是能招非愛果業。隨二有支所熏成種，令異熟果善惡趣別故。」論頌云「由諸業習氣，二取習氣俱，前異熟既盡，復生餘異熟。」此能引業，即諸業習氣。此名言種，即二取習氣。言「為業所引」者，即彼俱義。親辦果體即由名言，若無業種不招苦樂。如種無田終不生芽，故此名言由業引起，方受當來異熟之果、苦樂之報。故六地云「業為田，識為種」也。 > Regarding the Commentary's statement: “The second pair questions the subject that receives and the object received at the time the resultant retribution is obtained,” and so forth, this explains that the receiving subject does not know the retribution, and the retribution does not know the receiving subject. The receiving subject is the cause of being able to receive, and the retribution is the retribution that is received. The above generally clarifies this. From “Namely, the receiving subject is the cause of retribution” onward, it explains it specifically. Regarding the phrase “namely, the seeds of nominal conventions”: the eighth fascicle of the Vijñaptimātratāsiddhi says, “Furthermore, the continuity of saṃsāra is due to all types of vāsanā. However, these vāsanā are broadly of three kinds: first, nominal convention vāsanā; second, self-grasping vāsanā; third, existence-branch vāsanā. As for nominal convention vāsanā, they refer to the respective direct seeds of conditioned dharmas. Nominal conventions are of two kinds: first, nominal conventions that express meaning, namely the distinct sounds that can express meaning; second, nominal conventions that manifest the perceptual object, namely the minds and mental factors that can discern perceptual objects. Depending on these two nominal conventions, what is perfumed and formed into seeds serves as the respective causes and conditions for conditioned dharmas.” Exegesis: Regarding “respective direct seeds,” this is because seeds of the three natures are distinct. Regarding “sounds that can express meaning,” this excludes non-expressive sounds, for those are not names. Names are phonetic intonations on top of sounds, which are solely of indeterminate nature and cannot perfume and form seeds of form, mind, and so on. However, because seeds arise on account of names, they are called “seeds of nominal conventions.” Second, “nominal conventions that manifest the perceptual object” refer to the minds of the darśanabhāga (seeing portion) and so forth of the seven consciousnesses, not the mind of the nimittabhāga (perceived portion). The mind of the nimittabhāga cannot manifest the perceptual object. These seeing portions and so forth are not actually nominal conventions, but just as spoken names manifest the meaning they express, these minds and mental factors can manifest the perceptual object they discern, just as those names can express meaning. In accordance with these two nominal conventions, all are perfumed and formed into seeds. The second, self-grasping vāsanā, and the third, existence-branch vāsanā, are both as in the Sixth Ground. The branch of existence is precisely what is referred to in the present text as that which is drawn by karma, the karma capable of drawing \[it\]. Therefore the Vijñaptimātratāsiddhi says, “Third, existence-branch vāsanā, which refers to the seeds of karma that invite the vipāka of the three realms. The branches of existence are of two kinds: first, contaminated wholesome karma, which is karma capable of inviting desirable results; second, unwholesome karmas, which are karmas capable of inviting undesirable results. In accordance with what is perfumed and formed into seeds by the two branches of existence, the vipāka results are caused to be distinguished into wholesome and unwholesome destinies.” The verse in the treatise says: “Due to all karma-vāsanā, / Together with the vāsanā of twofold grasping, / When the previous vipāka is exhausted, / Yet another vipāka is born.” This karma capable of drawing is precisely “all karma-vāsanā.” These seeds of nominal conventions are precisely “the vāsanā of twofold grasping.” When it says “drawn by karma,” this refers to that meaning of “together with.” The direct realization of the result's substance is due to nominal conventions; without seeds of karma, suffering and joy would not be invited. Just as a seed without a field will never produce a sprout, so these nominal conventions, drawn forth by karma, only then receive the future vipāka result and the retribution of suffering and joy. Therefore the Sixth Ground states: “Karma is the field, and consciousness is the seed.” > — English (machine translation) (machine translation) - [Previous: 31.16](https://indike.org/pramana/in.bauddha.taisho.1736.31.16) - [Next: 31.18](https://indike.org/pramana/in.bauddha.taisho.1736.31.18) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.1736.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.31.17) — English, machine translation ## Linked texts (1) - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.2.138) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.31.17](https://indike.org/pramana/in.bauddha.taisho.1736.31.17) · Pramāṇa