[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) › 5.995 # 成唯識論述記 5.995 成唯識論述記 5.995 - **Language:** Classical Chinese ### [5.995](https://indike.org/pramana/in.bauddha.taisho.1830.5.995) 述曰：此中果位，謂成佛時；或轉得無漏，初地即得，唯樂、喜、捨，如五十七苦通無漏，以順無漏法，無漏引生，名為無漏，非斷漏名無漏，故佛無苦。又佛六識三受並通，第六識以第三定有無漏樂故。五識唯有樂、捨，無喜。雖有漏三識，唯二地。然無漏五識即依色界四地有，彼有所依五根故。文易可知故不須釋。問：無色界有無漏眼根耶？答：有。如淚下如雨，即有定眼依處，非實有根，故知有也。色界上三定有無漏五識，以此為例。問：八地皆有無漏八識耶？答：有。若爾，何故第七、八無漏唯捨相應耶？答：常處第四靜慮故，一類無變故；非易脫故，喜、樂受易脫；非一類任運故，餘地雖有而不現前，如無色界見道傍修，有種非彼現行；或唯第四定有第七、八，以彼邊際功德勝故，七、八二識功德依故，大悲、天住等，並多第四定故；或唯五識在初定，以有有漏三識故，尋、伺上無故。有漏既爾，無漏翻之。三識可爾，何得有鼻、舌二識？彼無因故，如不變為香，香因闕故。不然！小乘不變香，色界無種故；大乘具變境，亦有香、味故，鼻、舌識亦有。問：初禪無鼻、舌，無漏即言有，以上無三識，無漏應言有。答：一云，初禪無二識，有餘三識故。類餘二識有，上地五識本來無，無彼種類，如何有？又四靜慮皆有五識，但佛多起第四定者，以殊勝故。又解，唯第四定有，如七、八識。此中三解任情取之。上來已解六識六門：一、差別；二、體性；三、行相；四、三性；五、相應；六、三受說。無漏八識，應束為義幾師所說。 > The Commentary states: Here, the fruition stage refers to the time of attaining buddhahood; or when the uncorrupted state is transformed and attained, it is attained right in the first bhūmi, having only pleasure, joy, and equanimity. Just as chapter fifty-seven states that pain is open to being uncorrupted because it accords with uncorrupted dharmas and is induced by the uncorrupted, it is called uncorrupted, not that abandoning outflows is called uncorrupted; therefore the Buddha has no pain. Furthermore, the Buddha's six consciousnesses are all open to the three feelings, because the sixth consciousness has uncorrupted pleasure in the third dhyāna. The five consciousnesses have only pleasure and equanimity, lacking joy. Although the three defiled consciousnesses exist in only two stages, the uncorrupted five consciousnesses exist based on the four stages of the form realm, because they possess the five faculties on which they rely. The text is easily understood and so needs no explanation. Question: Does the formless realm have uncorrupted eye faculties? Answer: Yes. Just as tears fall like rain, there is the basis for meditative eyes, though not real faculties; hence we know they exist. The uncorrupted five consciousnesses in the upper three dhyānas of the form realm are analogized to this. Question: Do all eight stages possess the uncorrupted eight consciousnesses? Answer: Yes. If so, why are the uncorrupted seventh and eighth associated only with equanimity? Answer: Because they constantly dwell in the fourth dhyāna; because they are of one uniform category without changing; because they do not easily shift, whereas joy and pleasure feelings easily shift; because they are not non-uniform and spontaneous. Although existing in other stages, they do not manifest, just as in the formless realm on the path of seeing there is concurrent cultivation, where seeds exist without being active manifestations there. Or, the seventh and eighth exist only in the fourth dhyāna, because its ultimate merits are supreme, and the seventh and eighth consciousnesses are the bases of merits, and great compassion, divine abidings, and the like mostly belong to the fourth dhyāna. Or, only the five consciousnesses exist in the first dhyāna, because there are three corrupted consciousnesses, and vitarka and vicāra do not exist above. Since the corrupted are like this, the uncorrupted invert it. The three consciousnesses may be so, but how could nose and tongue consciousnesses exist? Because they lack causes, just as they do not transform into odors due to the lack of causes for odors. Not so! The Hīnayāna does not transform odors because there are no seeds in the form realm; the Mahāyāna fully transforms objects, and odors and tastes also exist, so nose and tongue consciousnesses also exist. Question: The first dhyāna lacks nose and tongue \[consciousnesses\], but the uncorrupted is said to have them; since the stages above lack the three consciousnesses, the uncorrupted should be said to have them. Answer: One says that the first dhyāna lacks the two consciousnesses, but has the remaining three consciousnesses. By analogy with the remaining two consciousnesses, they exist; but the five consciousnesses in the higher stages originally did not exist, lacking that kind, so how could they exist? Furthermore, all four dhyānas have the five consciousnesses, but the Buddha mostly gives rise to the fourth dhyāna because of its superiority. Another explanation: they exist only in the fourth dhyāna, like the seventh and eighth consciousnesses. Among these three explanations, choose as you wish. Above, the six gateways of the six consciousnesses have been explained: first, distinctions; second, intrinsic nature; third, cognitive mode; fourth, the three natures; fifth, association; sixth, the explanation of the three feelings. The uncorrupted eight consciousnesses should be bundled into doctrines according to how many masters have spoken of them. > — English (machine translation) (machine translation) - [Previous: 5.994](https://indike.org/pramana/in.bauddha.taisho.1830.5.994) - [Next: 5.996](https://indike.org/pramana/in.bauddha.taisho.1830.5.996) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1830.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.5.995) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.5.995](https://indike.org/pramana/in.bauddha.taisho.1830.5.995) · Pramāṇa