[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) › 8.37 # 成唯識論述記 8.37 成唯識論述記 8.37 - **Language:** Classical Chinese ### [8.37](https://indike.org/pramana/in.bauddha.taisho.1830.8.37) 若七、八識無間緣，無記即因，果通無漏。七有漏根，六無漏故，與無記為因，除無間緣及根，餘因通漏、無漏三性。此依六識為論。若依第七識無漏無間有漏可生，無記之因，其無間緣因亦通無漏，根中應分別，色根、意根各有異故。然此中士用作用唯約有情士夫用等說，故下言唯得士用果，不言得離繫等果故，今亦通取非但內有情也。然作用、士用皆第三囀聲，梵云羯剌拏，是作具作用，羯剌多是士夫作用，故二別也。然《大論》三十八說：「唯除種子，所餘諸緣名攝受故。」此乃助成攝受，故除因緣，如眼識生，以眼根及種為士用依，以等無間緣、所緣緣等為作用依，根稍親故，此約法為士用說，若假人為士用非於法，准此應知。人望穀芽，人為士用，地、水等為作用，作用疎於人功故。若依《瑜伽》三十八無記因中皆有士用，皆以地、水等為士用，日及鋤治為作用。 > If it is the immediate condition of the seventh and eighth consciousnesses, an indeterminate as cause has results covering the anāsrava. Since the seventh has sāsrava faculties and the sixth has anāsrava, when serving as cause for an indeterminate, excluding the immediate condition and faculties, the remaining causes cover sāsrava, anāsrava, and the three natures. This is discussed according to the six consciousnesses. If according to the seventh consciousness, the sāsrava can arise immediately following the anāsrava, then for an indeterminate cause, its immediate-condition cause also covers the anāsrava; within the faculties, distinctions should be made, because physical faculties and mental faculties differ from each other. However, human effort and activity here are spoken of solely in terms of the efforts of sentient beings and persons, and therefore below it says only that they attain the result of human effort (puruṣakāra-phala), without mentioning attaining the result of disconnection and the like; now they are also taken broadly, not merely for internal sentient beings. Activity and human effort are both in the third declension (instrumental case): in Sanskrit, karaṇa is the activity of an instrument, while kartṛ is the activity of an agent; hence the two differ. However, the Great Śāstra, fascicle thirty-eight, says: "Only excluding seeds, all the remaining conditions are named 'embracing' (parigraha)." This is assisting and accomplishing embracing; therefore, causal conditions are excluded. For example, when the eye-consciousness arises, taking the eye faculty and seeds as the basis of human effort, and the equal-and-immediate condition, objective condition, and so forth as the basis of activity, because the faculty is somewhat more immediate; this is spoken of taking phenomena as human effort; if taking a designated person as human effort rather than phenomena, one should understand it by analogy to this. With respect to a person toward a grain sprout, the person is human effort, while earth, water, and so forth are activity, because activity is more remote than human labor. If according to Yogācāra fascicle thirty-eight, within indeterminate causes all possess human effort: all take earth, water, and so forth as human effort, and the sun and hoeing as activity. > — English (machine translation) (machine translation) - [Previous: 8.36](https://indike.org/pramana/in.bauddha.taisho.1830.8.36) - [Next: 8.38](https://indike.org/pramana/in.bauddha.taisho.1830.8.38) - [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.8.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.8.37](https://indike.org/pramana/in.bauddha.taisho.1830.8.37) · Pramāṇa