[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) › 13.76 # 瑜伽師地論略纂 13.76 瑜伽師地論略纂 13.76 - **Language:** Classical Chinese ### [13.76](https://indike.org/pramana/in.bauddha.taisho.1829.13.76) 論云「一切諸法遍計自性」等者，此三性心有漏故，皆名遍計，即五法中分別。證二空理故，如前已會。　「是實有物，是世俗有」者，望遍計所執無體，此是依他有體，故言實；不如圓成實性，名世俗有。　「望彼諸法，不可定說異不異相」等者，此有三望，一、以種望本識，二、以種望現行，三、以種望能熏，皆是不一異，然似真如。真如第一義諦雖世俗諦別，然不一異齊，故以為喻。今取能熏望種，彼氣分故，及所生現行果不一異為勝。「遍行麁重」者，遍計種故，名為遍行種子；漏所隨縛剛礦故，名麁重。又麁重種子遍與諸法為因，名曰遍行。《顯揚》十五：此麁重是行苦，故名遍行。此等文別說種子體性所在處，故言安立種子。前理明不異不一，又前隨轉理門在六識等行；今約真實理門，故言安立於本識。　問：諸出世間法從真如所緣緣種子生，非彼習氣積集種子所生者，備、景法師云：若欲入解脫分時，觀十二部經教法，此教遠從清淨法界出，由緣此教，乃至在入決擇分位將證見道已前，緣教為境，修多修習力故，故言真如所緣緣。入見道已，此緣見道無漏之智本無漏，無漏故今緣真如既著，即熏成種，即現行智以真如為所緣緣之種子生。即此種子不從因緣生，唯有前世第一法為等無間緣，俱有法為增上緣，真如為所緣，至後念已，即從因緣者。又由決擇分世第一法緣真如教法為所緣故，以此為因緣，種子生見道智，即說世第一法名真如所緣緣種子。以緣教法影像真如修習為緣，故言從真如所緣緣種子生。此是勝軍論師義。即以此文，故言一切皆從新熏成。護月釋云：其自身中本有無漏種，由在解脫分等位中緣教法故，名真如所緣緣。當於此時，舊種遂增，由本有種故，得入解脫分位。又入見道時，由前已習緣真如觀，今得成熟，緣著真如，真如即是所緣緣，本有無漏之種乃能生此現行智果。由緣真如為境，種方生現行，故言真如所緣緣種子生。若護法菩薩，與護月同，然是解脫分位更生無漏種子，至見道，從正見此親生本有種為增上緣助。景師云更為護法等釋，以真如為所緣者，自種子生，故言真如所緣緣生。其四緣具足。若自相傳及太師云：如勝軍師新熏無漏種，初地方有，或不從因緣生，當於此時以真如為所緣故生。又用世第一法為因緣生，同前。如護月論師云：本無漏種非今方有，其真如亦是。本有無漏之種，性緣真如，真如所緣緣攝，見道正見用本種生，故言真如所緣緣種生。如護法菩薩，本無漏種。如護月師，要更新生無漏種子，方得正智新起，新熏舊種。若生果時，皆能緣如，即種性有以真如為所緣緣，故從此種生，故言從真如所緣緣種子生。又若無新熏，舊種必無生果，今說新熏者，就勝而說，故言真如所緣緣種子生。 > The treatise says: "All phenomena of the parikalpita-svabhāva..." and so forth. Since the minds of the three natures are with outflows, they are all called parikalpita, which is \[the category of\] vikalpa among the five dharmas. Because they realize the principle of the two kinds of emptiness, they have already been harmonized as above. Regarding "being truly existent entities, they are conventionally existent": compared with the parikalpita-svabhāva which lacks intrinsic substance, these are paratantra-svabhāva which have intrinsic substance, hence they are called "real"; yet they are not like the pariniṣpanna-svabhāva, hence they are called "conventionally existent." Regarding "relative to those phenomena, one cannot definitively say they have the mark of being different or not different" and so forth: here there are three perspectives: first, seeds relative to the mūlavijñāna; second, seeds relative to active manifestations; third, seeds relative to the perfuming agents. All are not different and not identical, yet they resemble tathatā. Although the ultimate truth of tathatā differs from the conventional truth, their being neither identical nor different is on a par, hence it is used as an analogy. Here we take the perspective of the perfuming agent relative to the seed, because it is its energetic trace, as well as being not different from the active manifest fruit produced, as the superior \[view\]. "Omnipresent dauṣṭhulya": because they are parikalpita seeds, they are called omnipresent seeds; because they are bound and fettered by outflows and are rigid and crude, they are called dauṣṭhulya. Furthermore, because dauṣṭhulya seeds serve ubiquitously as causes for all phenomena, they are termed "omnipresent." Fascicle 15 of the Xianyang \[shengjiao lun\] states: this dauṣṭhulya is the suffering of conditioned existence (saṃskāra-duḥkhatā), hence it is termed "omnipresent." Such passages separately describe the intrinsic nature and locus of seeds, hence it is said that seeds are established. The preceding reasoning explained non-difference and non-identity; furthermore, the preceding provisional teaching was within the six consciousnesses and other active formations; here, following the gate of ultimate truth, it is therefore said that they are established in the mūlavijñāna. Question: "If supramundane dharmas are produced from seeds that have tathatā as their objective-support condition, and are not produced from seeds accumulated by those habit-energies," how is this? Dharma Masters Bei and Jing say: When one is about to enter the stage of the aids to liberation (mokṣabhāgīya), one contemplates the teaching of the twelve divisions of scriptures. This teaching originates distantly from the pure dharmadhātu; by taking this teaching as an object, up until entering the stage of the aids to penetration (nirvedhabhāgīya) just prior to realizing the path of seeing, one takes the teaching as object; because of the power of repeated cultivation, it is called having tathatā as the objective-support condition. Having entered the path of seeing, this uncontaminated wisdom of the path of seeing, which takes it as an object, was originally uncontaminated; because it is uncontaminated, now that it fixes upon tathatā, it immediately perfumes into seeds; that is, the actively manifested wisdom is produced from seeds that take tathatā as their objective-support condition. These seeds are not produced from a cause-condition; there is only the preceding worldly supreme state (laukikāgradharma) as the immediately preceding condition, contemporaneous dharmas as the dominant condition, and tathatā as the objective support; after reaching the subsequent thought-moment, they then arise from cause-conditions. Furthermore, because the worldly supreme state of the nirvedhabhāgīya takes the teaching of tathatā as its objective support, with this as the cause-condition, the seed produces the wisdom of the path of seeing; thus the worldly supreme state is termed the seed that has tathatā as its objective-support condition. Because the cultivation taking the mental image of the teaching of tathatā is the condition, it is said to be produced from seeds that have tathatā as their objective-support condition. This is the position of Master Jayasena. Relying on this text, he therefore says that all are formed from new perfuming. Guṇamati explains: In one's own stream there are inherently existing uncontaminated seeds; because one takes the teaching as an object in the stages of the aids to liberation and so forth, it is called having tathatā as an objective-support condition. At that time, the old seeds thereupon increase; through the inherently existing seeds, one is able to enter the stage of the aids to liberation. Furthermore, when entering the path of seeing, through having previously practiced the contemplation taking tathatā as its object, it now matures and fixes upon tathatā; tathatā is then the objective-support condition, and the inherently existing uncontaminated seeds are then able to produce this fruit of actively manifested wisdom. Because of taking tathatā as the object, the seed only then produces the active manifestation; hence it is said to be produced from seeds that have tathatā as their objective-support condition. As for Bodhisattva Dharmapāla, he agrees with Guṇamati, yet in the stage of the aids to liberation further uncontaminated seeds are produced; upon reaching the path of seeing, the directly produced inherent seeds assist as dominant conditions from the perspective of right view. Master Jing says, further explaining on behalf of Dharmapāla and others: taking tathatā as the objective support, they are produced from their own seeds; hence it is said to be produced from the objective-support condition of tathatā. Its four conditions are fully present. According to the lineage transmission and the Great Master: like Master Jayasena's view, newly perfumed uncontaminated seeds only exist at the first bhūmi, or they are not produced from cause-conditions, and at that time are produced because they take tathatā as their objective support; furthermore, they are produced using the worldly supreme state as a cause-condition, the same as before. As Master Guṇamati says: inherently uncontaminated seeds are not newly existent now, and tathatā is also like this; inherently existing uncontaminated seeds by nature take tathatā as their object and are subsumed under the objective-support condition of tathatā; right view on the path of seeing is produced using the inherent seeds, hence it is said to be produced from seeds that have tathatā as an objective-support condition. As for Bodhisattva Dharmapāla: there are inherently uncontaminated seeds; like Master Guṇamati, one must newly produce uncontaminated seeds before right wisdom can newly arise, newly perfuming the old seeds; when producing the fruit, all can take tathatā as an object; that is, the seed nature possesses taking tathatā as its objective-support condition, and so it is produced from this seed; hence it is said to be produced from seeds that have tathatā as their objective-support condition. Furthermore, if there were no new perfuming, old seeds would definitely not produce the fruit; now, speaking of the newly perfumed is stated in terms of the superior, hence it is said to be produced from seeds that have tathatā as their objective-support condition. > — English (machine translation) (machine translation) - [Previous: 13.75](https://indike.org/pramana/in.bauddha.taisho.1829.13.75) - [Next: 13.77](https://indike.org/pramana/in.bauddha.taisho.1829.13.77) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1829.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.13.76) — English, machine translation ## Linked texts (3) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.13.443) — Classical Chinese - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.52.61) — Classical Chinese - [成唯識論演祕](https://indike.org/pramana/in.bauddha.taisho.1833.2.999) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.13.76](https://indike.org/pramana/in.bauddha.taisho.1829.13.76) · Pramāṇa