[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) › [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832) › 2.17 # 成唯識論了義燈 2.17 成唯識論了義燈 2.17 - **Language:** Classical Chinese ### [2.17](https://indike.org/pramana/in.bauddha.taisho.1832.2.17) 《論》：若無實我，云何得有憶識等事？西明廣引《大婆沙》第十一，有八論者釋憶所作。今謂不然，即前所敘兩三類，計外道等問，何要別敘，顯有差別，可作是說。敘自義中由熏習力後方憶者，異熟無記自不能熏，後應不憶。答：不要自熏後方能憶，何以故？以善惡心雖能熏種，不廢有不能憶。又佛圓鏡智，豈由因中曾見能熏，後智起憶。若要由熏佛不能憶，以在因中諸劣無漏，一切有漏皆悉已捨，不熏成種。於此已後，用何能憶？故知不由自類熏已，後方能憶。但說由熏，令彼增明，後起現行即便能憶。此異熟心由善惡心熏，令彼憶。問：三性相間，由善惡熏，異熟能憶。多念異熟，後如何憶？答：設不能憶亦復何過？非一切心皆能憶故，或從本有種生能憶，又如《樞要》，西明法師如彼疏明。《要集》云：汎論憶事即有二種：一者能憶心；二所憶境。若能憶心唯第六識，與念相應，故能憶之。故〈唯識二十論〉云：與念相應，意識能憶。過去諸識所受之境，雖滅無體，前念諸識領彼境界，熏成種子不失等也。於所憶境即有二義：謂憶曾受境，或憶曾能受心，此心即由自證分力，故今能憶等。今謂此釋未能盡理，何者有異熟心，不能熏種，由誰為因，後時能憶。又宿住智所緣之境非皆曾受，佛果八識皆能憶前，不唯第六故義不盡。今釋，能憶有其二位：一、佛；二、餘。餘有自在、未自在位，未自在位有二：一、現；二、種。現中有四：一、自體分；二、想勢力；三、與念相應第六意識；四、總聚心、心所。據自後念，能憶前心，偏說自證。據其分限所憶差別，偏說想力。約未自在但追過去，偏說念俱分別意識，盡理言之。第六相應諸心、心所，此總能憶。若種子者即上能熏，唯除異熟所熏成種，為後憶因，或第六識與念想俱，相應心所，所熏成種，生現能憶；若得自在復有二位：謂定及散。定據有漏、無漏生空，唯第六識；若依法空通第七識，七隨六引，與彼同緣憶亦無失；若在散位諸根既許，皆得互用，故應五識亦緣過去，或雖互用但緣現在；若在佛果八識俱能，但由因熏，果無新種。故論：但云由熏習力得有憶識，不說各各自熏能憶。 > The \*Treatise\* says: "If there is no real self, how can there be phenomena such as memory and recognition?" Ximing broadly cited the eleventh fascicle of the \*Mahāvibhāṣā\*, where eight disputants explain what is done by memory. Now I say this is not so: it is just the two or three types of non-Buddhists and others who hold \[such views\] as previously recounted who ask this; why would one need to recount them separately? Showing that there is a distinction, one can explain it this way. In recounting our own doctrine, it is by the force of perfuming that one later remembers; \[if so,\] the karmically neutral fruition cannot perfume by itself, so it should not be able to remember later. Answer: It is not required that it perfume itself in order to be able to remember later. Why is this? Because although wholesome and unwholesome minds can perfume seeds, this does not prevent there being instances where one cannot remember. Furthermore, how could the Buddha's great round mirror wisdom remember through having previously seen and perfumed in the causal stage, with the wisdom later arising to remember? If it must be due to perfuming, the Buddha could not remember, because in the causal stage all inferior uncontaminated \[states\] and all contaminated \[states\] have been completely abandoned and do not perfume to form seeds. After this, by what could he remember? Therefore, we know that it is not by perfuming of its own type that it can only then remember later. It is merely said that due to perfuming, that \[seed\] is made to increase in clarity, and when an actual manifestation arises later, it can then remember. This fruition mind is perfumed by wholesome and unwholesome minds, enabling it to remember. Question: When the three natures alternate, through the perfuming of wholesome and unwholesome, the fruition can remember. But in the case of many mind-moments of fruition, how does it remember later? Answer: Even if it cannot remember, what fault is there? For not all minds can remember; or it is born from innate seeds and can remember. Furthermore, as in the \*Kanyao\*, Dharma Master Ximing explained it in his commentary. The \*Yaoji\* says: "Broadly discussing the matter of memory, there are two kinds: first, the mind that can remember; second, the object that is remembered. As for the mind that can remember, it is only the sixth consciousness, which is associated with mindfulness (smṛti), and therefore can remember it. Thus the \*Viṃśikā\* says: 'Associated with mindfulness, the mental consciousness can remember.' Although the objects experienced by past consciousnesses have perished and lack substance, preceding moments of consciousness apprehend those objects and perfume them into seeds without loss, and so forth. In the object that is remembered, there are two meanings: remembering a previously experienced object, or remembering a mind that previously could experience. This mind, by the power of the self-awareness aspect (svasaṃvittibhāga), is therefore able to remember now, and so forth." Now I say that this explanation has not fully exhausted the principle. Why? There are fruition minds that cannot perfume seeds; by what as cause can they remember later? Moreover, the objects cognized by the knowledge of past lives (pūrvanivāsānusmṛtijñāna) were not all previously experienced; in the Buddha-fruit, all eight consciousnesses can remember what preceded, not merely the sixth; therefore the meaning is incomplete. Now I explain: there are two stages of what can remember: first, the Buddha; second, the rest. Among the rest, there are the stages of sovereignty and non-sovereignty. The non-sovereign stage has two: first, actual manifestation; second, seeds. In actual manifestation, there are four: first, the essential aspect; second, the momentum of ideation (saṃjñā); third, the sixth mental consciousness associated with mindfulness; fourth, the collective aggregate of mind and mental factors. In terms of a subsequent moment being able to remember a preceding mind, one speaks specifically of self-awareness. In terms of the differentiation of what is remembered according to its limits, one speaks specifically of the power of ideation. In terms of the non-sovereign merely recollecting the past, one speaks specifically of the discriminative mental consciousness accompanied by mindfulness. To speak exhaustively of the principle: all minds and mental factors associated with the sixth—these collectively can remember. As for seeds, they are the aforementioned perfuming factors, excluding only the seeds perfumed by fruition, which serve as the cause for later remembering; or they are the seeds perfumed by the associated mental factors accompanied by mindfulness and ideation in the sixth consciousness, which produce actual manifestations capable of remembering. If one has attained sovereignty, there are again two stages: namely, absorption and distraction. In absorption, in terms of contaminated and uncontaminated \[realization of\] the emptiness of persons, it is only the sixth consciousness; if in terms of the emptiness of dharmas, it extends to the seventh consciousness: the seventh, guided by the sixth, cognizes the same object with it, and there is no error in its remembering. If in the distracted stage, since the sense faculties are conceded to all be used interchangeably, the five consciousnesses should also cognize the past; or, although used interchangeably, they only cognize the present. If in the Buddha-fruit, all eight consciousnesses can do so, solely due to causal perfuming, for in the fruition there are no new seeds. Therefore, the \*Treatise\* merely says: "Due to the force of perfuming, phenomena such as memory and recognition can exist"; it does not say that each individually perfumes itself to be able to remember. > — English (machine translation) (machine translation) - [Previous: 2.16](https://indike.org/pramana/in.bauddha.taisho.1832.2.16) - [Next: 2.18](https://indike.org/pramana/in.bauddha.taisho.1832.2.18) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1832.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.2.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1832.2.17](https://indike.org/pramana/in.bauddha.taisho.1832.2.17) · Pramāṇa