[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) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 1.52 # 瑜伽師地論略纂 1.52 瑜伽師地論略纂 1.52 - **Language:** Classical Chinese ### [1.52](https://indike.org/pramana/in.bauddha.taisho.1829.1.52) 作業中，文有二：初明對五識業、後明不共業。初文有七：一、境分齊。二、自共相。共相無體，唯假建立，如《唯識》第二疏釋。三、世。四、斷續。五、為轉隨轉。發業為因等起名轉；為剎那等起名隨轉。六、招異熟。七、引他自識。或能為率爾，引他尋求；或為染淨，引他等流。第六識通有此七義，七、八識有五門，除發業、招異熟，有餘五分。不共業中，初標列十五門，後別十四段釋。《雜心》六事不共，謂離欲及退、斷善根，并續、受生、命終。大乘不唯十五，更有悔、憂等，故論說等言。應說頌曰「分別審所緣，醉狂夢覺悶，醒發業離欲，退斷續死生。」由合死生一段明之，故成十四。七分別義，如下第五、《唯識》第七、《對法》第二卷疏解。有相分別，若依《對法》，攝三分別中自性、隨念二。以五識無自性，自性體尋故，七分別中任運分別即五識故。今此論中，自性分別即是任運，故說有相。謂於先所受義唯攝隨念，故與彼論寬狹不同。或此與《對法》兩門俱同，先所受義則攝自性、隨念分別。等流心位，有相分別緣前率爾心位所受境故。不如前解。若攝自性，與任運何別？無相分別，由過、現境所引未來欲得分別，名隨前引。上二分別，《對法》唯依法，此中通說人。善名，即解語言；不善名言，返此。 > Under "operations," the text has two parts: first, clarifying operations in relation to the five consciousnesses; second, clarifying uncommon operations. The first section has seven parts: 1. Demarcation of cognitive objects. 2. Specific and common characteristics. Common characteristics lack real substance and are merely nominally established, as explained in the commentary on the second fascicle of the \*Cheng weishi lun\*. 3. Time periods. 4. Interruption and continuity. 5. Acting as initiator and follower. Initiating action as a primary cause is called "initiator"; acting as an instant-by-instant secondary cause is called "follower." 6. Inducing vipāka. 7. Guiding other consciousnesses and one's own consciousness: either acting as the immediate consciousness (adhikāra) to guide others into investigation, or acting as defiled or pure to guide others into homogenous outflow. The sixth consciousness universally possesses these seven meanings; the seventh and eighth consciousnesses possess five gates, having the remaining five parts with the exclusion of initiating action and inducing vipāka. Under uncommon operations, the text first lists fifteen gates, and then separately explains them in fourteen sections. The \*Miśrakābhidharma-hṛdaya\* gives six uncommon matters, namely: detachment from desire, falling away, cutting off wholesome roots, reconnecting \[wholesome roots\], taking rebirth, and ending life. Mahāyāna has not only fifteen, but also regret, grief, and so on; hence the treatise says "and so forth." The verse should say: / "Conceptualizing and examining the cognitive object, / drunkenness, madness, dreaming, waking, fainting, / sobering, initiating action, detachment from desire, / falling away, cutting off, reconnecting, dying, and taking rebirth." / Because dying and taking rebirth are combined and explained in a single section, they constitute fourteen. The meaning of the seven conceptualizations is explained below in the fifth \[fascicle\], the seventh of the \*Cheng weishi lun\*, and the commentary on the second fascicle of the \*Abhidharma-samuccaya\*. Conceptualization with appearances, if based on the \*Abhidharma-samuccaya\*, subsumes two of the three conceptualizations: intrinsic-nature conceptualization and recollective conceptualization. Because the five consciousnesses lack intrinsic-nature \[conceptualization\] since the substance of intrinsic nature is vitarka, spontaneous conceptualization among the seven conceptualizations is precisely the five consciousnesses. Now in this treatise, intrinsic-nature conceptualization is precisely spontaneous \[conceptualization\]; therefore it speaks of "with appearances." Meaning previously experienced subsumes solely recollective \[conceptualization\]; hence it differs in scope from that treatise. Alternatively, this and the \*Abhidharma-samuccaya\* are both identical in two gates: meaning previously experienced subsumes both intrinsic-nature and recollective conceptualizations. Because in the state of the homogenous-outflow mind, conceptualization with appearances takes as its object the realm experienced in the preceding state of the immediate mind. This is not like the previous explanation. If it subsumed intrinsic-nature \[conceptualization\], how would it differ from spontaneous \[conceptualization\]? Conceptualization without appearances, which is conceptualization seeking future attainment induced by past and present objects, is called "following what was previously induced." Regarding the above two conceptualizations, the \*Abhidharma-samuccaya\* applies them solely to phenomena, whereas here it speaks generally of persons. "Wholesome names" means understanding language; unwholesome speech is the opposite of this. > — English (machine translation) (machine translation) - [Previous: 1.51](https://indike.org/pramana/in.bauddha.taisho.1829.1.51) - [Next: 1.53](https://indike.org/pramana/in.bauddha.taisho.1829.1.53) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1829.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.1.52) — English, machine translation ## Linked texts (2) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.1.250) — Classical Chinese - [成唯識論掌中樞要](https://indike.org/pramana/in.bauddha.taisho.1831.2.161) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.1.52](https://indike.org/pramana/in.bauddha.taisho.1829.1.52) · Pramāṇa