[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) › [成唯識論演祕](https://indike.org/pramana/in.bauddha.taisho.1833) › 1.128 # 成唯識論演祕 1.128 成唯識論演祕 1.128 - **Language:** Classical Chinese ### [1.128](https://indike.org/pramana/in.bauddha.taisho.1833.1.128) 具如《瑜伽》三十五、六，不可全引，但取大意略言也。十種如次，合為五對：一、所利差別對；二、利體不同對；三、利時現未對；四、此世他世對；五、真妄分別對。論中初對二義合釋，學者難悟，今別辨之，餘依論次。一、純自利利他者，謂專為己或但利他，事不兩兼，故名純也。就純自中有斷有修；若違越，不順菩薩儀則，謂為己樂求財受用，或為生天持戒精進修習定惠，或為利養恭敬供諸佛等，此等自利菩薩應斷。若不越隨順菩薩儀則，所有自利與上相違，菩薩應修。純利他者亦斷、修二，謂以邪見修行施等，無因果見毀犯尸羅遠離正行，為他說法此等應斷。若諸菩薩已超下地，由悲願力捨諸靜慮，隨其所樂還生欲界。又自事已辨，遍於十方無量眾生能作無量大利益事，此純利他菩薩應修。二、共自利利他者，為自逮物為物及自，行能兼齊故稱共也。於中亦二：一、自利共他，若諸菩薩或悲為首，或為迴向無上菩提，於一切時修施忍等，當知是名自利共他。釋智以施等能得菩薩，悲兼濟物，故名自利而共他也。二、他利共自者，又除如前所說諸相，其餘一切所有利他。釋除純利他應斷之者，彼由邪見無二利故。或除純利他中所應修者，無自利故。三、利益種類自利利他者，謂於一法而自行之，令他亦行。自他一種行一法故，自他行同，名為種類。或此利益有五類故，故名種類，種類言顯非一相似。其五類者：一、無罪相，若諸菩薩所有自能少多攝善，增長善法，令他亦爾。釋由攝長善離諸過患，故名為無罪。無罪即相，相謂相狀、體相，下皆准知。二、攝受相，若諸菩薩能引自他無染污樂，或眾具樂，或住定樂。三、此世相；四、他世相，若諸菩薩自利利他，或有此世能為利益，非於他世；或有他世能為利益，非於此世；或此他世俱為利益；或此他世俱非利益。五、寂滅相，若諸菩薩所有菩提，及得菩提世、出世間菩提分法，是名菩薩利益種類自利利他。四、安樂種類自利利他者，與前第三名相似也。利益、安樂兩名有異，種類之言，義意同也。此有五種，即疏所明五樂是也，故不引之。五、因攝六果攝自利利他者，因果相順論一處明，於因果中皆有自利利他行也。有三因果：一、異熟因果；二、福因果；三、智因果。異熟果者，謂略有八：一、壽量具足，謂長壽久住；二、形色具足，謂形色端嚴；三、族姓具足，謂生貴家；四、自在具足，謂大財、位、明、屬；五、信言具足，謂言無虛妄；六、大勢具足，謂大名過人；七、人性具足，具丈夫分，成就男根；八、大力具足，謂少疾，有堪能。異熟因者，不傷害物是長壽因；惠施光明、鮮淨衣物是端嚴因；捨離憍慢是族姓因；乞匃隨施是自在因；所言誠諦是信言因、供三寶等，是大勢因；樂男厭女，人姓具足因；助諸眾生如法事業、施他飲食，是大力因。福智因果論一處明，聚雜難知，今者別釋。所言福者，謂前三度、勤定一分、四無量等。言福因者，總有三種：一者，於福能得、能住、能增長欲，釋一於未得能得樂欲；二於已得能住樂欲；三於已住欲常令增長。二者，於福善能隨順無違背緣；三者，於福先已串習。言福果者，謂諸菩薩依止福故，雖復長時流轉生死，不為極苦之所損惱。又能起作種種無量善巧事業，乃至究竟當證無上正等菩提。所言智者，即惠度全、勤定一分及十力等。智因果者，同前福也。於彼文中唯去「福」字，置於「智」字，即智因果。七、此世自利利他者，文有二種：一、現自利，謂諸菩薩以如正理、工巧、業處、積集財物，即於是財知量受用，又先所造可愛樂業異熟，於現法中受用彼果。二、現利他，如諸菩薩現法自利，如是菩薩所他有情，由此獲得現法利益。八、他世自利利他者，若於欲界能獲他世財寶具足、自體具足；色、無色界獲他世等亦復如是。九、畢竟自利利他者，若諸煩惱一切永斷八支聖道，若此為依，獲得一切世間善法。由三因緣應知畢竟：一、由自性究竟菩提故；二、由不退八支聖道，無有退故；三、由受用果無盡，故名為畢竟。十不畢竟自利利他者，謂於欲界財寶具足、自體具足，若因、若果世間清淨。若因、若果由三因緣知不畢竟：一、由自性一切有為故；二者、由退善有漏法，由有退故；三、由受果有終盡，故名不畢竟。 > These are fully set forth in the Yogācārabhūmi, fascicles 35 and 36; they cannot be cited in full, but their general meaning is stated briefly. The ten kinds, in order, are combined into five pairs: 1. the pair of differences in those benefited; 2. the pair of distinctions in the substance of benefit; 3. the pair of present and future times of benefit; 4. the pair of this world and other worlds; 5. the pair of discerning the real and the false. In the treatise, the two meanings of the first pair are explained together, making it difficult for students to understand, so I now distinguish them separately, while the rest follow the order of the treatise. First, pure self-benefit and benefiting others: this refers to acting exclusively for oneself or merely benefiting others without combining the two matters; hence it is called 'pure'. Within pure self-\[benefit\] there is abandonment and cultivation: if it transgresses and does not conform to the bodhisattva's code—namely, seeking wealth and enjoyment for one's own pleasure, or observing precepts, striving diligently, and cultivating concentration and wisdom in order to be reborn in heaven, or making offerings to the buddhas for the sake of material gain and respect—such self-benefit the bodhisattva should abandon. If it does not transgress and conforms to the bodhisattva's code, all self-benefit contrary to the above the bodhisattva should cultivate. Pure benefiting of others also has two \[aspects\]: abandonment and cultivation. Namely, practicing giving and so forth with wrong view, lacking the view of cause and effect, violating śīla, departing from correct practice, and expounding the Dharma for others—these should be abandoned. If bodhisattvas have already transcended the lower stages, and by the power of compassionate vows relinquish the dhyānas to be reborn back in the desire realm according to their wish, and furthermore, having accomplished their own task, are able to perform immeasurable great beneficial activities for immeasurable sentient beings throughout the ten directions—such pure benefiting of others the bodhisattva should cultivate. Second, shared self-benefit and benefiting others: seeking for oneself and reaching others, or seeking for others and reaching oneself, the practices are capable of combining both equally; hence it is called 'shared'. Within this there are also two: 1. self-benefit sharing with others: if bodhisattvas take compassion as foremost, or for the sake of dedicating \[merit\] to unexcelled bodhi, cultivate giving, patience, and so forth at all times, one should know this is called self-benefit sharing with others. Explanation: wisdom is able to attain buddhahood through giving and so forth, and compassion concurrently aids beings; hence it is called self-benefit that shares with others. 2. Benefiting others sharing with oneself: furthermore, excluding the characteristics stated above, all other kinds of benefiting others. Explanation: excluding those of pure benefiting others that should be abandoned, because through wrong view they lack both benefits; or excluding those among pure benefiting others that should be cultivated, because they lack self-benefit. Third, benefiting of the category of benefit for self and others: this refers to practicing a single dharma oneself and causing others to practice it as well. Because self and other identically practice a single dharma, the practices of self and other are the same, which is called 'category'. Or because this benefit has five categories, it is called 'category'; the word 'category' indicates they are non-singular yet similar. The five categories are: 1. the characteristic of blamelessness: if bodhisattvas are themselves able to gather wholesome qualities to a greater or lesser degree and increase wholesome dharmas, and cause others to do likewise. Explanation: by gathering and increasing wholesomeness, one is free from faults; hence it is called 'blameless'. Blamelessness is itself the characteristic; 'characteristic' refers to aspect or substantial characteristic; the rest below are to be understood in the same way. 2. The characteristic of gathering in: if bodhisattvas are able to induce undefiled bliss, or the bliss of requisites, or the bliss of abiding in concentration, for oneself and others. 3. The characteristic of this world; 4. the characteristic of other worlds: if the self-benefit and benefiting others of bodhisattvas is able to be beneficial in this world but not in another world; or able to be beneficial in another world but not in this world; or beneficial in both this and other worlds; or beneficial in neither this nor other worlds. 5. The characteristic of pacification: any bodhi of bodhisattvas and the mundane and supramundane dharmas that are factors of bodhi (bodhipakṣika-dharma) by which they attain bodhi—these are called the bodhisattva's category of benefit in self-benefit and benefiting others. Fourth, the category of bliss in self-benefit and benefiting others: this is similar in name to the third above. While the two names 'benefit' and 'bliss' differ, the intent and meaning of the word 'category' are identical. This has five kinds, which are precisely the five blisses explained in the Commentary, and therefore are not cited here. Fifth, self-benefit and benefiting others subsumed under cause and sixth, subsumed under fruit: cause and fruit correspond to each other and are explained in one place in the treatise; within both cause and fruit there are practices of self-benefit and benefiting others. There are three causes and fruits: 1. karmic maturation cause and fruit; 2. merit cause and fruit; 3. wisdom cause and fruit. The karmic maturation fruits briefly comprise eight: 1. endowed with lifespan, meaning living long and abiding for a long time; 2. endowed with bodily appearance, meaning having a well-formed and majestic appearance; 3. endowed with noble birth, meaning being born into an exalted family; 4. endowed with sovereignty, meaning great wealth, status, renown, and retinue; 5. endowed with trustworthy speech, meaning speech without falsehood; 6. endowed with great influence, meaning great renown exceeding others; 7. endowed with male gender, possessing the attributes of a man and completing the male organ; 8. endowed with great strength, meaning few illnesses and having full capacity. As for the causes of karmic maturation: not harming beings is the cause of long life; giving light and fresh, clean clothing is the cause of majestic appearance; abandoning arrogance is the cause of noble birth; giving according to what is begged is the cause of sovereignty; true and sincere speech is the cause of trustworthy speech; making offerings to the Three Jewels and so forth is the cause of great influence; delighting in the male and being averse to the female is the cause of being endowed with male gender; aiding the righteous undertakings of sentient beings and giving others food and drink is the cause of great strength. Merit and wisdom causes and fruits are explained in one place in the treatise; they are clustered and mixed together, making them difficult to understand, so they are now explained separately. What is called 'merit' refers to the first three pāramitās, a portion of diligence and concentration, the four immeasurables, and so forth. What are called 'causes of merit' are of three kinds in total: first, the desire to attain, abide in, and increase merit. Explanation: 1. the desire to attain what has not yet been attained; 2. the desire to abide in what has already been attained; 3. the desire to constantly increase what has already abided. Second, conditions that skillfully conform to and do not run counter to merit; third, having previously cultivated familiarity with merit. What is called 'fruit of merit' means that because bodhisattvas rely on merit, even though they cycle through birth and death for a long time, they are not harmed or distressed by extreme suffering. Furthermore, they are able to initiate and perform various immeasurable skillful activities, up to ultimately realizing unexcelled, complete, and perfect bodhi. What is called 'wisdom' refers to the entirety of the wisdom pāramitā, a portion of diligence and concentration, the ten powers, and so forth. The causes and fruits of wisdom are the same as those of merit above. In that passage, merely remove the word 'merit' and replace it with the word 'wisdom', and that is the cause and fruit of wisdom. Seventh, self-benefit and benefiting others in this world: the text has two kinds: 1. present self-benefit, meaning bodhisattvas accumulate wealth through proper reasoning, arts, and crafts, and then consume that wealth knowing moderation, and furthermore, consume in the present life the fruit of the karmic maturation of previously performed lovely actions. 2. Present benefiting of others: just as the bodhisattva benefits oneself in the present life, in the same way, other sentient beings of the bodhisattva thereby obtain benefit in the present life. Eighth, self-benefit and benefiting others in other worlds: if in the desire realm one is able to obtain an endowment of wealth and treasures and an endowment of one's physical body in another world; obtaining them in another world in the form and formless realms is also like this. Ninth, ultimate self-benefit and benefiting others: the noble eightfold path in which all afflictions are eternally severed, and if one relies on this, one obtains all worldly wholesome dharmas. One should know it is ultimate through three causes: 1. because by nature it is ultimate bodhi; 2. because the noble eightfold path is non-retrogressing, having no retrogression; 3. because the experienced fruit is inexhaustible; hence it is called 'ultimate'. Tenth, non-ultimate self-benefit and benefiting others: meaning within the desire realm being endowed with wealth and treasures and endowed with one's physical body, whether cause or fruit, being worldly purification. Whether cause or fruit, one knows it is non-ultimate through three causes: 1. because by nature all \[these phenomena\] are conditioned; 2. because one retrogresses from wholesome sāsrava dharmas, due to there being retrogression; 3. because the experienced fruit has an end; hence it is called 'non-ultimate'. > — English (machine translation) (machine translation) - [Previous: 1.127](https://indike.org/pramana/in.bauddha.taisho.1833.1.127) - [Next: 1.129](https://indike.org/pramana/in.bauddha.taisho.1833.1.129) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1833.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1833~en-mt.1.128) — English, machine translation ## Linked texts (1) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.35.121) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1833.1.128](https://indike.org/pramana/in.bauddha.taisho.1833.1.128) · Pramāṇa