[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) › 8.251 # 成唯識論述記 8.251 成唯識論述記 8.251 - **Language:** Classical Chinese ### [8.251](https://indike.org/pramana/in.bauddha.taisho.1830.8.251) 述曰：是業氣分，解氣；由現熏習所成，解習。此業熏成不同無慚計業皆宿作，並是曾有，化地部等業入過去，現皆有體。又此習氣簡薩婆多等過去有體之曾業也，及簡順世外道說一切果唯現業所得作時即受。今此習氣理則不然，由過去無間滅現行熏習故，種子念念前滅後生，恒現在有，故簡彼曾世有用於過去世現有業體，即此種子非作時即受果，後時或一生多年或多生等方始受果故，故簡現作業時即受果，由此義故有詮有遮，故名習氣，即解頌中「習氣」二字。總合此上解第一句下四字訖。 > The Commentary states: "It is the energy-part of karma" explains the word "energy" (qi); "produced through manifestation-perfuming" explains "habituation/perfuming" (xi). This perfumed formation of karma is not like the shameless view that all karmas are past deeds and all are past occurrences, or the Mahīśāsaka and others where karma enters the past and still currently has a real entity. Furthermore, this vāsanā excludes the past karma of the Sarvāstivādins and others which possesses a real entity in the past, and it excludes the Cārvāka non-Buddhists who say that all fruits are obtained only from present karma and are received at the very time of action. Now with this vāsanā, the principle is not so: because it is perfumed by past immediately-ceased manifestations, the seeds perish and arise moment to moment, anterior perishing and posterior arising, constantly existing in the present; this therefore excludes their having had a function in a past period while having an existing karmic entity in the past period. It is precisely this seed that does not receive fruit at the very time of action, but only begins to receive fruit at a later time—either in one life after many years, or in many lifetimes; this therefore excludes receiving fruit at the very time when karma is performed. By virtue of this meaning, it has both positive affirmation and negative exclusion, and is thus called vāsanā. This explains the two characters "vāsanā" (xi-qi) in the verse. This fully concludes the explanation of the lower four characters of the first line. > — English (machine translation) (machine translation) - [Previous: 8.250](https://indike.org/pramana/in.bauddha.taisho.1830.8.250) - [Next: 8.252](https://indike.org/pramana/in.bauddha.taisho.1830.8.252) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1830.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.8.251) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.8.251](https://indike.org/pramana/in.bauddha.taisho.1830.8.251) · Pramāṇa