[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) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 5.18 # 大乘法苑義林章 5.18 大乘法苑義林章 5.18 - **Language:** Classical Chinese ### [5.18](https://indike.org/pramana/in.bauddha.taisho.1861.5.18) 第五十種蘊等分別，雖無一處具說，總究諸論亦可具立：一無漏善蘊、二加行善蘊、三生得善蘊、四不善蘊、五有覆無記蘊、六異熟無記蘊、七威儀無記蘊、八工巧無記蘊、九變化無記蘊、十自性無記蘊。一無漏色蘊，有說唯有定所生色，色蘊少分，無五根等。正義皆具。《涅槃經》言「捨無常色，獲得常色」等，《勝鬘經》云「如來妙色身」，《佛地經》言「有五種法攝大覺地」，《唯識》第十、《佛地論》云「如來功德，蘊、處、界攝」。如是等文誠證非一，不能煩引，下皆准知。故五蘊法皆通無漏也。於百法總有七十法通無漏：第一心法，八識是識蘊性。第二心所法，有二十三通無漏，謂遍行五、別境五、善十一、不定二謂尋伺。第三色法有十一，謂五根、五境，及法處攝聖所愛戒并定自在所生色。不相應行取二十二，除無想定、無想事，除異生性，取非得，若取異生性唯有漏。第五無為有六，竝唯無漏，以依真如假立故。《對法》云「空、非擇滅、勝義無記」者，亦隨轉門。二加行善五蘊，有五十二法。心有六，除七八識，因中唯無記故，至轉依位便無漏故。第二心所有法有二十五，遍行、別境各五，善有十一，不定有四。第三色法有三，以色、聲二表加行善心發故，及定共戒并一分散無表，是加行善故。第四不相應行法有十八法，除命根、同分、無想天，并名句文身。《對法》云「五蘊一分是善」，又云「加行善者，謂依止善丈夫，聽聞正法，修習淨善法隨法行。」五十四云「威德定色亦通有漏。」此等總說因聞慧等所發身語定境色等，為色蘊性，故通五蘊。三生得善五蘊，總四十九法為性。色蘊中三，謂色、聲表，并法處散無表一分。心所法二十四，遍行、別境、善十除輕安，及四不定。不相應十六，除命根、同分、三無心，及與名、句、文身。識蘊中取六識，除七、八識。故《對法》云「生得善者，即前所說發起善身語等，由先串習感得如是報，乃至廣說，與信等俱任運起故。」此意即說：宿習為因，生得善心所發身語為色蘊性。四不善五蘊者，以六十五法為性。色蘊唯三，謂色、聲二表，并法處不律儀無表。心所法中四十，遍行、別境并煩惱六，隨煩惱二十，不定四，識蘊中取六識，除七、八二識，不相應中取十六，謂得、非得、四相并後十。五有覆無記五蘊，有五十四法。色蘊唯二，謂身、語表，梵於釋子執手行誑故。心法有七，除第八識，餘七通有覆故。心所有法二十九，謂遍行、別境，及根本煩惱五，除瞋。隨惑有十一，除忿等七，及無慚、無愧二。不定中取三，唯除悔。不相應法取十六，謂得、非得、四相及後十。《對法》第四云「若欲界繫分別煩惱隨煩惱，是不善。若任運生一切煩惱，發惡行者亦是不善，所餘皆是有覆無記故。」五蘊一分是有覆性，不善五蘊准知。六異熟無記五蘊，色蘊有十，謂五根、境，唯除法處色，彼非異熟故。《對法》云「八界八處是無記」者，約全分說。今取色聲，據容有說，聲通異熟。依〈菩薩地〉，常行愛語、如語、諦語故，感得大士梵音聲相，同餘相好通異熟故。聲屬第三、第五轉者，隨轉小乘聲，非異熟故。色蘊十皆通異熟。心法通七識，唯除末那。心所有法取十一，謂遍行、別境并不定中取眠除餘三。不相應法取二十二，唯除二定。第七威儀路五蘊者，《對法》云「謂懷非染非淨心所發威儀路有，三十九法。色蘊中有四，謂色、香、味、觸。心法中有五，謂意識緣發威儀，眼、鼻、舌、身四識緣威儀以聲非威儀，故不說耳識。若第八識緣四塵，故得名緣威儀。」薩婆多更立似威儀心，即總有六識為威儀路識蘊也。心所有法有十四，遍行五、別境五，及不定四。不相應法有十六，謂得、非得、四相及後十。第八工巧處五蘊者，《對法》云「謂懷非染非淨心所起工巧處，是無記性法，有四十二法。色蘊中有五，身工巧四塵性，語工巧即是聲。心法取七識，唯除末那。發工巧第六意識，緣工巧五識及第八。心所有法取十四，遍行、別境及不定四。不相應取十六，得、非得、四相并後十。」第九變化無記五蘊者，《瑜伽》第三說「變化有二：一善；二無記」，說定境色亦通無漏。五十三說「若依勝定，於一切色皆得自在，諸定加行令現在前。」九十八說「神通不能變化四事，謂根等，由此但有法處。色、聲、香、味、觸五，為色蘊性。若為利樂，便是善性，初二門攝。」《瑜伽》雖說欲界亦有諸變化，此通三性。生得變化，非是通果。設無記者，異熟生攝。此變化蘊，有三十五法。色蘊取五塵，兼取法處色。心法唯取一，謂第六意識。心所有法有十二，謂遍行、別境并不定中尋伺。不相應行有十六，得、非得、四相并後十。第十自性無記五蘊，有四十七法。色蘊中有五塵，即外器世界。及長養五，既非四無記，是故名自性。心法唯取二，謂第六七兩識。心所法有十，謂遍行、別境，二乘起法執不障彼果，故非染污，是自性無記。不相應行有十六，准前應知。依《瑜伽》第三，說無記有四，無此自性。《唯識》亦說「法執不障二乘，故異熟生攝。」准《瑜伽》六十六說無記有五：初四如前，更加第五自性無記。謂諸色根是長養者，外諸色處非異熟等之所攝者，皆名自性無記，除善、染色處聲處。案此文唯說色蘊是自性無記性，不說四蘊通自性無記。今解四蘊亦通自性，如二乘等所起法執是異熟生，亦名自姓。然異熟生有二種：一是業感、二是從生。所以〈本地〉第三說四無記，已攝自性盡。六十六中開第五者，以從生者體非異熟，立為自性。前後二文不相乖返，故五蘊法竝通自性。諸師於此闕而不論，後學之徒遂無憑據。 > Fifth, distinguishing the ten kinds of aggregates and so forth: Although no single place explains them completely, by investigating all treatises comprehensively, they can be fully established: (1) anāsrava wholesome aggregates, (2) prayoga wholesome aggregates, (3) innately acquired wholesome aggregates, (4) unwholesome aggregates, (5) defiled indeterminate aggregates, (6) retribution indeterminate aggregates, (7) deportment indeterminate aggregates, (8) craftsmanship indeterminate aggregates, (9) transformation indeterminate aggregates, and (10) intrinsic indeterminate aggregates. > (1) As for the anāsrava aggregate of form, some say it only includes form arisen from concentration—a small portion of the aggregate of form—and lacks the five sense faculties, etc. The correct doctrine is that it possesses all of them. The Nirvāṇa Sūtra says: "Renouncing impermanent form, one attains permanent form," and so forth; the Śrīmālādevī Sūtra says: "the marvelous form-body of the Tathāgata"; the Buddhabhūmi-sūtra says: "There are five kinds of dharmas that subsume the ground of great awakening"; and Cheng weishi lun fascicle 10 and the Buddhabhūmi-śāstra say: "The merits of the Tathāgata are subsumed under the aggregates, bases, and dhatus." Passages of proof such as these are truly not single; they cannot be cited at length, and what follows should all be known accordingly. Therefore, the dharmas of the five aggregates all extend to being anāsrava. > Among the one hundred dharmas, a total of seventy dharmas extend to being anāsrava: > First, among mental dharmas, the eight consciousnesses constitute the nature of the aggregate of consciousness. > Second, among mental concomitants, twenty-three extend to being anāsrava, namely: the five omnipresent, the five specific-object, the eleven wholesome, and two indeterminate, namely investigation and analysis. > Third, among dharmas of form, there are eleven, namely: the five faculties, the five objects, as well as the morality cherished by the noble ones and the form arisen from mastery in concentration, both subsumed under the base of dharmas. > Among non-concurrent formations, twenty-two are taken, excluding the non-conceptual concentration and non-conceptual fruition, and excluding the status of worldling, while taking non-possession; if one were to take the status of worldling, it would be strictly sāsrava. > Fifth, among unconditioned dharmas, there are six, and they are all strictly anāsrava, because they are nominally posited based on tathatā. When the Abhidharmasamuccaya states that "emptiness and non-analytical cessation are paramārtha indeterminate," this is also an expedient provisional concession. > (2) The five aggregates of prayoga wholesomeness comprise fifty-two dharmas: > Mental dharmas are six, excluding the seventh and eighth consciousnesses, because in the causal stage they are strictly indeterminate, and become anāsrava only at the stage of the transformation of the basis. > Second, mental concomitants are twenty-five: the omnipresent and specific-object are five each, wholesome are eleven, and indeterminate are four. > Third, dharmas of form are three: because the two kinds of manifest \[form\], bodily and vocal, are initiated by the prayoga wholesome mind, and concentration-concurrent morality as well as a portion of non-concentration unmanifest \[form\] are prayoga wholesome. > Fourth, non-concurrent conditioned dharmas comprise eighteen dharmas, excluding the life faculty, common status, the heaven without conception, and the collections of names, phrases, and syllables. > The Abhidharmasamuccaya says: "A portion of the five aggregates is wholesome." It also says: "Prayoga wholesome means relying upon a wholesome person, hearing the correct Dharma, cultivating pure wholesome dharmas, and practicing in accordance with the Dharma." Fascicle 54 says: "Form of majestic concentration also extends to being sāsrava." These generally explain that the form of bodily and vocal actions, concentration objects, etc., initiated by wisdom arisen from listening and so forth, constitute the nature of the aggregate of form; hence, they extend to the five aggregates. > (3) The five aggregates of innately acquired wholesomeness have a total of forty-nine dharmas as their nature: > In the aggregate of form, there are three, namely: bodily and vocal manifest \[form\], and a portion of unmanifest \[form\] not belonging to concentration subsumed under the base of dharmas. > Mental concomitants are twenty-four: the omnipresent, specific-object, ten wholesome excluding pliancy, and four indeterminate. > Non-concurrent are sixteen, excluding the life faculty, common status, the three non-mental \[states\], and the collections of names, phrases, and syllables. > In the aggregate of consciousness, the six consciousnesses are taken, excluding the seventh and eighth consciousnesses. Hence the Abhidharmasamuccaya says: "Innately acquired wholesomeness means the previously mentioned initiation of wholesome bodily and vocal actions, etc., which result from past familiarization as such retribution, up to extensively explaining that they arise spontaneously together with faith, etc." This meaning is: past habituation serves as the cause, and bodily and vocal actions initiated by the innately acquired wholesome mind constitute the nature of the aggregate of form. > (4) The five aggregates of unwholesomeness have sixty-five dharmas as their nature: > The aggregate of form has only three, namely: the two manifest forms of body and speech, and unmanifest form of non-discipline subsumed under the base of dharmas. > Among mental concomitants, there are forty: omnipresent, specific-object, together with the six root afflictions, the twenty secondary afflictions, and four indeterminate. > In the aggregate of consciousness, the six consciousnesses are taken, excluding the seventh and eighth consciousnesses. > Among non-concurrent, sixteen are taken, namely: acquisition, non-acquisition, the four characteristics, and the last ten. > (5) The five aggregates of defiled indeterminate comprise fifty-four dharmas: > The aggregate of form has only two, namely: bodily and vocal manifest form, because Brahmā, taking Śākya monks by the hand, acted deceitfully. > Mental dharmas are seven, excluding the eighth consciousness, because the other seven extend to being defiled. > Mental concomitants are twenty-nine, namely: omnipresent, specific-object, and five root afflictions, excluding anger. Secondary afflictions are eleven, excluding the seven such as wrath, and the two of shamelessness and lack of conscience. Among indeterminate, three are taken, excluding only regret. > Non-concurrent dharmas taken are sixteen, namely: acquisition, non-acquisition, the four characteristics, and the last ten. > The Abhidharmasamuccaya, fascicle 4, says: "If discriminative afflictions and secondary afflictions are bound to the desire realm, they are unwholesome. If any afflictions that arise spontaneously initiate evil actions, they are also unwholesome; the remainder are all defiled indeterminate." Therefore, a portion of the five aggregates is defiled; the unwholesome five aggregates should be understood accordingly. > (6) The five aggregates of retribution indeterminate: The aggregate of form has ten, namely: the five faculties and objects, excluding only form subsumed under the base of dharmas, as that is not retribution. When the Abhidharmasamuccaya says that "eight dhatus and eight bases are indeterminate," it speaks regarding their entirety. Here, taking form and sound is based on what is possible; sound extends to retribution. Relying on the Bodhisattvabhūmi, because of constantly practicing affectionate speech, truthful speech, and real speech, one attains the Brahmā-voice mark of the Great Being, which, like other marks and signs, extends to retribution. That sound belongs to the third and fifth declensions reflects the provisional Hīnayāna view that sound is not retribution. All ten of the aggregate of form extend to retribution. > Mental dharmas extend to seven consciousnesses, excluding only manas. > Mental concomitants taken are eleven, namely: omnipresent, specific-object, and sleep taken from indeterminate, excluding the other three. > Non-concurrent dharmas are twenty-two, excluding only the two concentrations. > (7) The five aggregates of deportment: The Abhidharmasamuccaya says: "This refers to the deportment initiated by a mind harboring neither defilement nor purity." There are thirty-nine dharmas: > In the aggregate of form there are four, namely: form, fragrance, taste, and touch. > Among mental dharmas there are five, namely: the mental consciousness which cognizes and initiates deportment; the four consciousnesses of eye, nose, tongue, and body which cognize deportment—since sound is not deportment, auditory consciousness is not mentioned. If the eighth consciousness cognizes the four sensory data, it may thus be called cognizing deportment. > The Sarvāstivādins further posit a mind resembling deportment, meaning that altogether there are six consciousnesses as the aggregate of consciousness of deportment. > Mental concomitants are fourteen: five omnipresent, five specific-object, and four indeterminate. > Non-concurrent dharmas are sixteen, namely: acquisition, non-acquisition, the four characteristics, and the last ten. > (8) The five aggregates of craftsmanship: The Abhidharmasamuccaya says: "This refers to craftsmanship initiated by a mind harboring neither defilement nor purity; it is of indeterminate nature." There are forty-two dharmas: > In the aggregate of form there are five: craftsmanship of the body has the four sensory data as its nature; craftsmanship of speech is sound. > Mental dharmas take seven consciousnesses, excluding only manas: the sixth mental consciousness which initiates craftsmanship, and the five consciousnesses plus the eighth which cognize craftsmanship. > Mental concomitants take fourteen: omnipresent, specific-object, and four indeterminate. > Non-concurrent take sixteen: acquisition, non-acquisition, the four characteristics, and the last ten. > (9) The five aggregates of transformation indeterminate: The Yogācārabhūmi, fascicle 3, says: "Transformation has two kinds: (1) wholesome; (2) indeterminate"; and it says that form in the objective sphere of concentration also extends to being anāsrava. Fascicle 53 says: "If relying on supreme concentration, one attains mastery over all forms, and all prayoga of concentration cause them to be present." Fascicle 98 says: "Supernormal powers cannot transform four things, namely the faculties, etc.; by this, there are only the five: form, sound, fragrance, taste, and touch subsumed under the base of dharmas, which constitute the nature of the aggregate of form. If it is for benefit and joy, it is wholesome in nature, subsumed under the first two categories." Although the Yogācārabhūmi says that the desire realm also has various transformations, this extends to all three natures. Transformations acquired at birth are not the fruits of supernormal power; if they are indeterminate, they are subsumed under retribution-born. > These transformation aggregates have thirty-five dharmas: > The aggregate of form takes the five sensory data, and also takes form subsumed under the base of dharmas. > Mental dharmas take only one, namely the sixth mental consciousness. > Mental concomitants are twelve, namely: omnipresent, specific-object, and investigation and analysis among the indeterminate. > Non-concurrent formations are sixteen: acquisition, non-acquisition, the four characteristics, and the last ten. > (10) The five aggregates of intrinsic indeterminate comprise forty-seven dharmas: > In the aggregate of form there are the five sensory data, which are the external receptacle world, as well as the five nourished \[elements\]; since they are not the \[other\] four indeterminates, they are termed intrinsic. > Mental dharmas take only two, namely the sixth and seventh consciousnesses. > Mental concomitants are ten, namely: omnipresent and specific-object; when the two vehicles generate attachment to dharmas, it does not obstruct their fruit, so it is not defiled, but is intrinsic indeterminate. > Non-concurrent formations are sixteen, which should be known as before. > Relying on the Yogācārabhūmi, fascicle 3, which says that indeterminates are of four kinds, this intrinsic \[indeterminate\] does not exist. Cheng weishi lun also says: "Attachment to dharmas does not obstruct the two vehicles, so it is subsumed under retribution-born." Based on Yogācārabhūmi fascicle 66, it says indeterminates are five: the first four are as before, with the addition of a fifth, intrinsic indeterminate. It means that physical sense faculties that are nourished, and external bases of form not subsumed under retribution, etc., are all called intrinsic indeterminate, excluding wholesome and defiled form bases and sound bases. > Examining this text, it only states that the aggregate of form has the nature of intrinsic indeterminate, and does not say that the four aggregates extend to intrinsic indeterminate. Now it is explained that the four aggregates also extend to intrinsic: just as the attachment to dharmas generated by the two vehicles and so forth is retribution-born, it is also termed intrinsic. However, retribution-born is of two kinds: first, karmically induced; second, sequential arising. Therefore, the \*Maulībhūmi\*, fascicle 3, mentions four indeterminates, which already exhaust intrinsic \[indeterminate\]. In fascicle 66, when opening the fifth, because sequential arising is essentially not retribution, it is established as intrinsic. The earlier and later passages do not contradict each other; therefore, the dharmas of the five aggregates all extend to intrinsic \[indeterminate\]. Various masters omitted and did not discuss this, leaving later students without an authoritative basis. > — English (machine translation) (machine translation) - [Previous: 5.17](https://indike.org/pramana/in.bauddha.taisho.1861.5.17) - [Next: 5.19](https://indike.org/pramana/in.bauddha.taisho.1861.5.19) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1861.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.5.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.5.18](https://indike.org/pramana/in.bauddha.taisho.1861.5.18) · Pramāṇa