[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) › 70.44 # 大方廣佛華嚴經隨疏演義鈔 70.44 大方廣佛華嚴經隨疏演義鈔 70.44 - **Language:** Classical Chinese ### [70.44](https://indike.org/pramana/in.bauddha.taisho.1736.70.44) 疏「滿業通三性名言熏習亦通三性許為因種故」者，《唯識》第八云「然諸習氣總有三種：一名言習氣，謂有為法各別親種；二我執習氣；三有支習氣。」下二習氣六地廣明。其名言習氣，〈問明〉已釋。為明三性故，復重舉論釋名言習氣云「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，名別因緣。」彼疏釋云「名言熏習即三性法，各目親種。表義名言即能詮義音聲差別者，揀無詮聲，彼非名故。然名乃是聲上屈曲，唯無記性，不能熏成色心等種。然因名起種，名名言種，謂因於名令心了知而成種故。」今經從因起之義，乃顯境名言，故云許為因種。疏「又俱舍十七以三性因對五種果，無記亦能招果故。論通以三為道因」者，彼疏第五初，論云「前所言果有五種，此中何業有幾種果？頌曰：斷道有漏業，具足有五果。無漏業有四，謂唯除異熟。餘有漏善惡，亦四除離繫。餘無漏無記，三除前所除。」釋曰：斷道即無間道也，廣配如彼。彼中第二三性相對。論云「已總分別諸業有果，次辨異門有業果相，於中先辨善等三果。頌曰：善等於善等，初有四二三，中有二三四，後二三三果。」釋曰：上善等即業，下善等即法。初即善業，以善法為四果，謂除異熟，異熟唯無記。以不善為二果，謂士夫、增上。以無記為三果，除等流、離繫，故云初有四二三。言中有二三四者，中即不善業。以善為二果，謂增上、士用。以不善為三果，加等流。以無記為四果，謂除離繫。言後二三三果者，後即無記。以善為二果，謂士用、增上。以不善為三果，除異熟、離繫。以無記為三果，亦除異熟、離繫。解曰：既無記望善惡，無記有二三三果，明有果也。況別不離總，為因無失。 > Regarding "Completing karma pervades the three natures; nominal perfuming also pervades the three natures, being admitted as causal seeds" in the commentary: the eighth fascicle of Vijñaptimātratā states: "However, habitual tendencies broadly have three kinds: first, nominal habitual tendencies, which are the respective direct seeds of conditioned dharmas; second, self-grasping habitual tendencies; third, bhava-aṅga (existential link) habitual tendencies." The latter two habitual tendencies are extensively clarified in the Sixth Ground. Its nominal habitual tendencies were already explained in the 'Inquiry and Clarification \[Chapter\]'. In order to clarify the three natures, it again cites the treatise explaining nominal habitual tendencies, stating: "Nominal designation has two kinds: first, nominal designation expressing meaning, which is the distinction of sounds that can express meaning; second, nominal designation manifesting objects, which are the mind and mental factors that can cognize objects. The seeds perfumed according to the two nominal designations, which produce conditioned dharmas, are called particular causes and conditions." That commentary explains: "Nominal perfuming refers to dharmas of the three natures, each referring to its direct seed. As for nominal designation expressing meaning being the distinction of sounds that can express meaning, this excludes sound that does not express, because that is not a name. However, a name is an inflection upon sound, uniquely non-defined in nature, and unable to perfume into seeds of form, mind, and so on. Yet seeds arising dependent on names are called nominal seeds, meaning that because of the name, the mind is made to cognize and thus forms seeds." In the present sūtra, following the meaning of arising from a cause refers to nominal designation manifesting objects; hence it says they are admitted as causal seeds. In the commentary, "Furthermore, Kośa 17 correlates the causes of the three natures with the five kinds of fruits; the non-defined is also able to bring about fruits. The treatise generally takes the three as causes of the path": at the beginning of the fifth fascicle of that commentary, the treatise states: "The fruits spoken of previously are of five kinds; here, which karma has how many kinds of fruits? The verse says: 'Defiled karma of the path of severing / Is fully possessed of five fruits. / Pure karma has four, / Meaning only excluding retribution. / Other defiled wholesome and unwholesome \[karmas\] / Also have four, excluding disconnection. / Other pure and non-defined \[dharmas\] / Have three, excluding what was excluded before.'" The explanation states: The path of severing is the uninterrupted path; the extensive correlation is as found there. The second part therein correlates the three natures against one another. The treatise states: "Having generally distinguished that all karmas have fruits, we next explain the aspects of karmic fruits through different gates; among them, we first distinguish the three fruits of the wholesome and so on. The verse says: 'Wholesome and so on, toward wholesome and so on, / Have four, two, and three for the first; / The middle has two, three, and four; / The last has two, three, and three fruits.'" The explanation states: The upper 'wholesome and so on' refers to karma; the lower 'wholesome and so on' refers to dharmas. The first is wholesome karma: taking wholesome dharmas as four fruits, meaning excluding retribution, because retribution is uniquely non-defined. Taking unwholesome as two fruits, meaning puruṣakāra (virile) and adhipati (dominant). Taking non-defined as three fruits, excluding niṣyanda (equal outflow) and visaṃyoga (disconnection); hence it says 'the first has four, two, and three.' Regarding 'the middle has two, three, and four': the middle is unwholesome karma. Taking wholesome as two fruits, meaning dominant and virile. Taking unwholesome as three fruits, adding equal outflow. Taking non-defined as four fruits, meaning excluding disconnection. Regarding 'the last has two, three, and three fruits': the last is non-defined. Taking wholesome as two fruits, meaning virile and dominant. Taking unwholesome as three fruits, excluding retribution and disconnection. Taking non-defined as three fruits, also excluding retribution and disconnection. The exposition states: Since non-defined relative to wholesome and unwholesome has two, three, and three fruits, it is clear that it has fruits. How much more so, as the particular is not separate from the general, there is no error in it being a cause. > — English (machine translation) (machine translation) - [Previous: 70.43](https://indike.org/pramana/in.bauddha.taisho.1736.70.43) - [Next: 70.45](https://indike.org/pramana/in.bauddha.taisho.1736.70.45) - [Up: 70](https://indike.org/pramana/in.bauddha.taisho.1736.70) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.70.44) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.70.44](https://indike.org/pramana/in.bauddha.taisho.1736.70.44) · Pramāṇa