[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) › 1.338 # 成唯識論述記 1.338 成唯識論述記 1.338 - **Language:** Classical Chinese ### [1.338](https://indike.org/pramana/in.bauddha.taisho.1830.1.338) 述曰：在第六識，顯執所在。第六行相深遠，亦復間斷；第七深而不斷；五識斷而不深；第八不深、不斷。故此我執，唯六識中五取蘊者，彰此俱生我見之境，不緣無漏。薩婆多中一切煩惱皆名為「取」，蘊從取生，或能生取，故名「取蘊」。今者大乘如《對法》說：欲貪名「取」，唯貪為體，染希五蘊，蘊能生取，蘊從取生，蘊立取名。緣蘊總、別，顯執行相。總緣五蘊為我，名「總」；別緣五蘊為我，名「別」，非二十句等別我見也，二十句見唯分別故。第七識中唯緣別識蘊，行相常定，我見一類，不可論其此總、此別，故與此殊。第七唯託第八為相，舉其本質，言起自心相。此中所言五取蘊相或總、或別者，是第六本質，起自心相者，是影像相，顯緣不著，妄生我解。又第六本質非定一法故，不別言，其實亦有，非無本質，是俱生故。故此所言五取蘊等，皆起影像。 > The Commentary states: 'In the sixth consciousness' shows where the grasp resides. The ākāra of the sixth is deep and extensive, yet it also has interruptions; the seventh is deep without interruption; the five consciousnesses are interrupted and not deep; the eighth is neither deep nor interrupted. Therefore this grasp of a self occurs only in the sixth consciousness. 'The five appropriated aggregates' (pañcopādāna-skandha) clarifies the object of this innate view of a self; it does not condition the anāsrava. In the Sarvāstivāda, all afflictions are called 'appropriation' (upādāna); because the aggregates arise from appropriation or can give rise to appropriation, they are called 'appropriated aggregates.' Now in the Mahāyāna, as stated in the Abhidharmasamuccaya: desire and greed are called 'appropriation,' having greed alone as their essence; defiled craving for the five aggregates, the aggregates being able to produce appropriation, and the aggregates arising from appropriation—these establish the name 'appropriation' for the aggregates. Conditioning the aggregates generally or distinctively reveals the ākāra of the grasp. Generally conditioning the five aggregates as a self is called 'general'; distinctively conditioning the five aggregates as a self is called 'distinctive'; these are not the distinct views of a self of the twenty views \[of the person\], because the twenty views are exclusively intellectually constructed. In the seventh consciousness, it only conditions a distinct aggregate of consciousness, its ākāra is constantly fixed, and the view of a self is uniform, so one cannot speak of it being 'this general' or 'this distinctive'; thus it differs from this. The seventh merely relies on the eighth for its mark; citing its original referent, it says 'generating the image of its own mind.' Here, saying 'the marks of the five appropriated aggregates, either generally or distinctively' refers to the original referent of the sixth; 'generating the image of its own mind' is the reflective image, showing that it conditions without direct contact and falsely generates the understanding of a self. Moreover, because the original referent of the sixth is not fixed to a single dharma, it is not separately specified; but in fact it does exist, it is not without an original referent, because it is innate. Therefore what is spoken of here as the five appropriated aggregates, etc., are all generated reflective images. > — English (machine translation) (machine translation) - [Previous: 1.337](https://indike.org/pramana/in.bauddha.taisho.1830.1.337) - [Next: 1.339](https://indike.org/pramana/in.bauddha.taisho.1830.1.339) - [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.1.338) — English, machine translation ## Linked texts (1) - [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832.2.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.1.338](https://indike.org/pramana/in.bauddha.taisho.1830.1.338) · Pramāṇa