[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) › 2.13 # 瑜伽師地論略纂 2.13 瑜伽師地論略纂 2.13 - **Language:** Classical Chinese ### [2.13](https://indike.org/pramana/in.bauddha.taisho.1829.2.13) 「色聚有三種流轉」者，業果，名異熟；現在四緣之所資長，名長養；非前二種，但自類相生，名等流。不同小乘別立剎那，大乘即是定長養攝。或是等流，有漏得引無漏法故，現行從彼種子生故，況初道色體是假邪？　「處寬遍」者，謂體增寬，遍滿處所。「相增盛」者，處所仍舊，相狀轉增。　「變異等流」者，謂變舊相，如青變黃、清變濁等。　「自性等流」者，謂住舊位，相續生滅。　初異熟生，謂引業果；後異熟生，謂滿業果。　諸法有二：一、有為；二、無為。無為無此三，無差別故；有為有之。有為為二：一、有漏；二、無漏。有漏具三，無漏唯二，無業果故。且無漏中，諸根唯一，無等流。內餘色有二：若執受，唯長養；非執受者，通等流。外五塵色亦通二種。上說有長養及等流者，各具二種長養、等流。勝定果色、諸心心所有二等流，唯一長養，除處寬遍。此說法處諸假色法。定果實色，或通處寬遍。上說無漏已。有漏蘊中，內五根唯長養、異熟，無等流；具二長養，無初異熟；內諸餘色，具有三種；若外諸色，唯除異熟；法處攝色假，唯一長養，除處寬遍，通二等流；諸心、心所，一切皆具，唯無處寬遍一種長養。若於八識，法處五色後應分別，恐繁且止。　五十四中，總聚為文：若五根色，有長養、異熟，無等流；非根諸色，具三種流；諸心、心所，有等流、異熟、第二長養所長養流；法處攝色，無異熟生，餘如心、心所。雖作此說，亦不相違。復有三界差別，長養有殊，問答分別，皆如五十四。若說異熟，初生剎那及後相續分之為二，說與前殊，後應思准。 > Regarding “aggregations of form have three kinds of flowing succession”: the fruit of karma is called "ripening" (vipāka); that which is nurtured and grown by the four present conditions is called "nourished" (aupacayika); that which is neither of the preceding two, but merely arises from its own kind, is called "nisyanda" (uniform outflow). This differs from the Hīnayāna, which separately establishes the momentary \[type\]; in the Mahāyāna, this is subsumed directly under nourished by concentration. Or it is nisyanda, because defiled states can lead to undefiled dharmas, and active dharmas arise from those seeds—all the more so since the physical form of the initial path is a designation in substance. "Pervading the location" means that its substance increases in breadth, pervading the location. "Intensification of aspects" means that while the location remains the same, its aspect and appearance intensify. "Transformational nisyanda" means changing former aspects, such as blue turning into yellow, or clarity turning into turbidity. "Intrinsic nature nisyanda" means abiding in its former status, arising and perishing in continuity. The initial arising of ripening refers to the fruit of projecting karma; the subsequent arising of ripening refers to the fruit of fulfilling karma. All dharmas are of two kinds: first, conditioned; second, unconditioned. Unconditioned dharmas lack these three, because they have no differentiation; conditioned dharmas possess them. Conditioned dharmas are of two kinds: first, defiled; second, undefiled. Defiled dharmas possess all three; undefiled dharmas have only two, because they lack the fruit of karma. Now, among the undefiled, the faculties have only one \[type\], lacking nisyanda. The remaining internal forms are of two kinds: if appropriated, they are only nourished; those that are not appropriated extend to nisyanda. External forms of the five sense objects also extend to both kinds. Those stated above as having nourished and nisyanda each possess the two varieties of nourished and nisyanda. Forms resulting from supreme concentration and all minds and mental factors have two kinds of nisyanda and only one kind of nourishment, excluding pervading the location. This speaks of the nominal forms subsumed by the realm of phenomena. The real forms resulting from concentration may perhaps extend to pervading the location. The undefiled has been explained above. Among defiled aggregates, the five internal faculties have only nourished and ripening, lacking nisyanda; they possess the two kinds of nourishment and lack initial ripening; the remaining internal forms possess all three kinds; as for external forms, ripening alone is excluded; nominal forms subsumed by the realm of phenomena have only one kind of nourishment, excluding pervading the location, and extend to the two kinds of nisyanda; minds and mental factors all possess everything, lacking only the single nourishment of pervading the location. As for the eight consciousnesses and the five forms of the realm of phenomena, they should be differentiated later; fearing prolixity, we pause for now. In fascicle 54, they are gathered together as a text: The form of the five faculties has nourishment and ripening, lacking nisyanda; forms that are not faculties possess all three flows; minds and mental factors have nisyanda, ripening, and the flowing succession nourished by the second kind of nourishment; forms subsumed by the realm of phenomena have no arising of ripening, and the rest is like minds and mental factors. Although stated in this way, there is no contradiction. Furthermore, there are distinctions among the three realms and differences in nourishment; the questions, answers, and analyses are all as in fascicle 54. If ripening is divided into two—the initial moment of arising and the subsequent continuity—this statement differs from the earlier one, and should be considered and measured accordingly later. > — English (machine translation) (machine translation) - [Previous: 2.12](https://indike.org/pramana/in.bauddha.taisho.1829.2.12) - [Next: 2.14](https://indike.org/pramana/in.bauddha.taisho.1829.2.14) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1829.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.2.13) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.1.586) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.2.13](https://indike.org/pramana/in.bauddha.taisho.1829.2.13) · Pramāṇa