[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) › 4.95 # 瑜伽師地論略纂 4.95 瑜伽師地論略纂 4.95 - **Language:** Classical Chinese ### [4.95](https://indike.org/pramana/in.bauddha.taisho.1829.4.95) 有支中，初解三有、後明七有。欲界有十有。一、前時有，生剎那後，死剎那前，此兩中間，名前時有；二、業有謂行支，愛、取潤故，能有當果，名業有；三、死有，末後正死一剎那時；四、中有，死剎那後，生剎那前，二趣中間，名中有；五、生有，趣生初位一剎那時。餘五趣有。此五為總，前五為別；前五寬通，後五體狹，業有、中有非後五故。　有者，所有，體即異熟業之一種。能有名有，餘皆所有。《成唯識》說：始從中有至本有中，未衰變來，皆生支攝，故此中有，所有中收。　色界有六有，除四趣故。　無色有五有，又除中有故。今此有支唯是業支，說先作行煩惱攝受故。《成唯識》說：愛、取合潤，能引業種及所引因，轉名為有，俱能近有、後有果故。彼意說行及識等五，為愛、取潤，轉名有支，體唯種子，是所潤故，能生果故。今此總言十有名有，能有、所有合名為有，汎解有義，非唯解有支，此唯業有一是有支。《唯識》會此云：有處唯說業種名有，此能正感異熟果故。彼復會云：復有唯說五種名有，親生當來識等種故。　其七有者，五趣體有，受用果故；趣方便中有，二趣中間故。此六為所有，業為能有，能引諸有故，故合成七。前時有、死有、生有，即五趣有而別施設，故不建立。 > In the link of existence, it first explains the three existences and later clarifies the seven existences. In the desire realm there are ten existences. First, the prior-time existence: after the moment of birth and before the moment of death, between these two, it is named the prior-time existence. Second, the karmic existence: meaning the link of formations; being moistened by craving and grasping, it is capable of possessing future fruit, so it is named karmic existence. Third, the death existence: the final single moment of actual dying. Fourth, the intermediate existence: after the moment of death and before the moment of birth, between two destinies, it is named intermediate existence. Fifth, the birth existence: the initial single moment of rebirth into a destiny. The remaining are the existences of the five destinies. These five are general, and the prior five are particular; the prior five are broad and pervasive, while the latter five are narrow in essence, since karmic existence and intermediate existence are not the latter five. "Existence" means "that which is possessed"; its essence is just the one seed of resultant karma. That which is capable of possessing is called "existence"; the rest are all "that which is possessed." The Cheng weishi lun states: "Beginning from intermediate existence up to the basic existence, before decline and alteration occur, all are subsumed under the link of birth"; therefore, this intermediate existence is included under that which is possessed. In the form realm there are six existences, because the four \[unfortunate\] destinies are excluded. In the formless realm there are five existences, because intermediate existence is further excluded. Now this link of existence is solely the link of karma, being said to be the prior performed formations embraced by affliction. The Cheng weishi lun states: "Craving and grasping combine to moisten, so that the projecting karmic seeds and the projected causes are transformed into the name 'existence', because both are proximately able to possess the fruit of future existence." Its meaning is that formations and the five \[links\] beginning with consciousness are moistened by craving and grasping and are transformed into the name "link of existence"; their essence is solely seeds, because they are what is moistened and are capable of producing the fruit. Now speaking generally here of ten existences being named existence, "that which is capable of possessing" and "that which is possessed" are combined and named existence; this broadly explains the meaning of existence, not solely the link of existence; here solely karmic existence is the single link of existence. The Weishi lun harmonizes this, saying: "In some places only the seed of karma is called existence, because this directly induces the retribution fruit." It further harmonizes, saying: "Furthermore, in some places only the five kinds \[of seeds\] are called existence, because they directly produce the future seeds of consciousness and so forth." As for the seven existences: the essential existences of the five destinies, because they are fruits of experience; the intermediate existence as the preliminary means to a destiny, because it is between two destinies. These six are that which is possessed, and karma is that which is capable of possessing, because it is capable of projecting all existences; therefore they combine to make seven. Prior-time existence, death existence, and birth existence are conceptually established separately upon the existences of the five destinies, so they are not established \[here\]. > — English (machine translation) (machine translation) - [Previous: 4.94](https://indike.org/pramana/in.bauddha.taisho.1829.4.94) - [Next: 4.96](https://indike.org/pramana/in.bauddha.taisho.1829.4.96) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1829.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.4.95) — English, machine translation ## Linked texts (2) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.3.144) — Classical Chinese - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.8.79) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.4.95](https://indike.org/pramana/in.bauddha.taisho.1829.4.95) · Pramāṇa