[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) › [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830) › 1.13 # 成唯識論述記 1.13 成唯識論述記 1.13 - **Language:** Classical Chinese ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1830.1.13) 雖出四體，所望不同，以理而言，不相違背。今此論體若從所聞，有漏心變；或從能說有漏文、義唯屬依他相、名等攝，無漏心變；或無漏說，正智所攝，通圓成實，無漏有為，通二性故，此所詮體，謂唯識境、正行及果。若能詮體，即聲、名等，經、體雖二，今取能詮聲、名、句等，正教體故。問：十八界中十五有漏，如何聲等亦無漏攝？名、句、文三自性無記，如何可說通無漏善？答：依隨轉門，二乘等身，說十五唯有漏，名等唯無記。依今大乘，若唯如來後得說法聲、名、句、文，真善無漏。《十地論》說：說者、聽者俱以二事：一者聲；二善字。《能斷金剛般若論》說：我法唯善，汝唯無記。 > Although four substances have been presented, their perspectives differ; when considered logically, they do not contradict one another. Now, regarding the substance of this treatise: if considered in terms of what is heard, it is transformed by a sāsrava mind; or if considered in terms of the sāsrava text and meaning of the speaker, it is subsumed solely under the marks and names of the paratantra, transformed by an anāsrava mind; or if it is anāsrava speech, it is subsumed under right knowledge (samyag-jñāna) and pertains to the pariniṣpanna, because conditioned anāsrava dharmas pertain to both natures. The substance of what is expressed here refers to the objects, correct practice, and fruits of vijñapti-mātra. If it is the substance of that which expresses, it is sound, names, and so on. Although scripture and its substance are twofold, we now take the expressive sound, names, sentences, and so on, because they are the substance of the authentic teaching. Question: Among the eighteen dhātus, fifteen are sāsrava; how can sound and the like also be subsumed under anāsrava? The three—name, sentence, and phoneme—are by their own nature karmically indeterminate (avyākṛta); how can it be said that they pertain to anāsrava goodness? Answer: According to the accommodative teaching (saṃvṛti-dvāra) regarding the bodies of the two vehicles and so forth, it is said that the fifteen are solely sāsrava, and names and so forth are solely avyākṛta. According to the present Mahāyāna, if they are the sound, names, sentences, and phonemes of the Dharma preached by the Tathāgata's pṛṣṭhalabdha-jñāna alone, they are truly wholesome and anāsrava. The Daśabhūmika-śāstra states: 'Both the speaker and the listener rely on two things: first, sound; second, wholesome syllables.' The Treatise on the Diamond-Cutting Prajñāpāramitā states: 'My dharmas are solely wholesome; yours are solely avyākṛta.' > — English (machine translation) (machine translation) - [Previous: 1.12](https://indike.org/pramana/in.bauddha.taisho.1830.1.12) - [Next: 1.14](https://indike.org/pramana/in.bauddha.taisho.1830.1.14) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1830.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.1.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.1.13](https://indike.org/pramana/in.bauddha.taisho.1830.1.13) · Pramāṇa