[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) › [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864) › 1.10 # 大乘入道次第 1.10 大乘入道次第 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1864.1.10) 第二，明修斷者，復開為二：一、明所修之行，二、說所斷之障。初修行中復分為二：初境，後行。所言境者，謂即三性、三無性等多種差別。今且略明三性之境，謂遍計所執、依他起性、圓成實性。是智所觀，名之為境。故《攝大乘》名所應知，所應智者即是境也。問：此三名體，其義云何？答：遍者，周普。計者，量度也。普計一切，故名遍計。此能周遍量度之心，妄執一切五蘊等法為我、為法。此所妄計我法等類，名為所執。所執之法但有假名，無其實體。故《瑜伽》云：「謂隨言說，依假名言建立自性。」自性即是我法等性也。問：所緣蘊等體性不無，能計妄情亦復是有。何故論云名計所執、無自體耶？答：蘊等緣生，不離於識。非有似有，而非我法。妄情不了，執為實有，計為我法而離於識，非一異等。此等所執離識我法，及實有等，今說為無，名計所執，不言識內非橫計者所有蘊等亦名無體。故《唯識》云：「一切心及心所，由熏習力所變二分，從緣生故，亦依他起。遍計依斯，妄執定實有無、一異、俱不俱等，此二方名遍計所執。」問：遍計所執，其體已明。能遍計心，未知何是？答：有漏第七及染第六，此之二識妄執我等，名能遍計。故《攝論》等言：意識名為能遍計故。故八識中唯此二也。問：第六妄執緣一切起，可名遍計。第七但緣第八起執，何得名遍？答：第七執心，是第六識執之類故，亦名遍計。依他起者，依者依託，他者非己。由仗於他，自方得生，名依他起。起者，生也。體即一切有漏、無漏心及心所、色等五塵，從因緣生皆名依他。故《瑜伽》云：「謂從眾緣所起自性。」圓成實者，圓者圓滿，體周遍義也。成即成就，非生滅義。實乃真實，非虛謬義。唯一真如具斯三義，名圓成實。故《瑜伽論》云：「謂諸真如，聖智所行，聖智境界。」又釋：無漏有為亦名成實。故《唯識》云：「無漏有為，離倒究竟，勝用周遍，亦得此名。」此意說云：無漏有為亦具三義，同於真如，亦名成實。言「離倒」者，而是實義。煩惱染法虛妄顛倒，不得實名。無漏不然，故名為實。言「究竟」者，即是成義。究竟能斷煩惱染法，成就此能，故名成也。「勝用周遍」者，是其圓義。能普斷惑，遍緣諸境，故名圓也。由此真如，有為無漏並圓成也。《辨中邊論》第二亦云：「真如涅槃無變異，故名圓成實。有為總攝一切聖道，於境無倒，亦名成實。」《攝大乘論》亦取無為、有為無漏名圓成實，故知成實通二種也。問：何故《瑜伽論》但以五法中如為成實耶？答：辨圓成實而有二門：一常無常門。但是常者名圓成實，離生滅故；無常即非。《瑜伽》據此，故以如如而為成實。正智體是生滅法故，故不取也。二漏無漏門。但是無漏，即名成實，離顛倒故；有漏即非。所以《中邊》、《攝論》、《唯識》通據二門，亦取正智，諸無漏法亦圓成實。故不相違。即此遍計，其體全無。依他、圓成，體性是有。故契經云：有為、無為名之為有，我及我所說之為空。有為、無為，依他、成實；我及我所是遍計也。三性有無，諒可知矣。觀遍計境，我法體無，但可令知不生妄執。觀依他性，染者，惑、業及以苦果，可須斷除；淨者，即是資糧、加行、見道、修道所行之行，可令修習。觀圓成實，而令求證。三無性等所餘之境，恐繁不說。 > Second, explaining cultivation and abandonment is further divided into two: first, explaining the practices to be cultivated; second, stating the obstacles to be abandoned. In the initial \[topic of\] the practices to be cultivated, it is again divided into two: first, the objects, and second, the practice. As for what are called the objects, they refer to the multiple distinctions such as the three natures and the three non-natures. Here we will briefly explain the objects of the three natures: namely, the imagined nature (parikalpita-svabhāva), the dependent nature (paratantra-svabhāva), and the consummate nature (pariniṣpanna-svabhāva). Being what is observed by wisdom, they are called 'objects'. Therefore, the Mahāyānasaṃgraha calls them 'that which should be known'; what should be known is precisely the objects. Question: What are the meanings of the names and essences of these three? Answer: 'Pervasive' (parikalpa) means universal. 'Imagining' means measuring and calculating. Universally measuring all things, it is therefore called 'pervasive imagination'. This mind that universally measures falsely grasps all phenomena, such as the five aggregates, as a self and as phenomena. These categories of self and phenomena that are falsely imagined are called 'what is grasped' (parikalpita). The phenomena that are grasped possess only conventional names and lack real substantiality. Therefore, the Yogācārabhūmi-śāstra states: 'It refers to establishing an intrinsic nature based on conventional designations in accordance with speech.' Intrinsic nature is precisely the nature of self, phenomena, and the like. Question: The intrinsic nature of the aggregates and so forth that are taken as objects is not nonexistent, and the false affect that can imagine them is also existent. Why do the treatises say they are named 'the imagined' and 'lack intrinsic nature'? Answer: The aggregates and so forth arise from conditions and are not separate from consciousness. Being non-existent, they appear as existent, yet they are neither a self nor phenomena. The deluded affect, failing to comprehend this, grasps them as truly existent and imagines them to be a self and phenomena separate from consciousness, neither identical nor different, and so forth. Such grasped selves and phenomena separate from consciousness, as well as their real existence and so forth, are now stated to be nonexistent and termed 'the imagined'; it is not said that the aggregates and so forth within consciousness that are not arbitrary imputations are also without essence. Therefore, the Cheng weishi lun states: 'All minds and mental factors, transformed into two divisions through the power of perfuming, also arise dependently because they arise from conditions. The imagined relies on this to falsely grasp fixed, real existence or nonexistence, identity or difference, both or neither, and so forth; only these two are called the imagined nature.' Question: The essence of the imagined has already been clarified; but which is the mind that can pervasively imagine? Answer: The defiled seventh \[manas\] and the tainted sixth \[manovijñāna\]—these two consciousnesses falsely grasp a self and the like, and are called that which pervasively imagines. Therefore, the Mahāyānasaṃgraha and other works state that mental consciousness is that which pervasively imagines. Thus, among the eight consciousnesses, it is only these two. Question: Since the false grasping of the sixth \[consciousness\] arises taking all things as objects, it may be called 'pervasively imagining'. The seventh only takes the eighth as an object to generate grasping; how can it be called 'pervasive'? Answer: Because the grasping mind of the seventh is of the same category as the grasping of the sixth consciousness, it is also called 'pervasively imagining'. As for the dependent nature: 'dependent' means relying upon; 'other' means not oneself. Because it relies on the other, the self is then able to arise; hence it is called 'dependent arising'. 'Arising' means being born. Its essence is all contaminated and uncontaminated minds and mental factors, forms, and the other five dusts; arising from causes and conditions, they are all called 'dependent'. Therefore, the Yogācārabhūmi-śāstra states: 'It refers to the intrinsic nature arisen from manifold conditions.' As for the consummate: 'consummate' (pari-) means complete and whole, having the meaning of an essence being all-pervading. 'Realized' (niṣpanna) means accomplished, having the meaning of not being subject to arising and ceasing. 'True' (satya) means real, having the meaning of not being false or erroneous. Only the single tathatā is endowed with these three meanings; hence it is called the consummate nature. Therefore, the Yogācārabhūmi-śāstra states: 'It refers to the tathatās, which are the domain of noble wisdom, the sphere of noble wisdom.' It is also explained: uncontaminated conditioned \[phenomena\] are also called consummate. Therefore, the Cheng weishi lun states: 'Uncontaminated conditioned \[dharmas\], being free from inversion, ultimate, and of all-pervading superior function, also obtain this name.' The intention here is to say: uncontaminated conditioned \[dharmas\] are also endowed with the three meanings, identical with tathatā, and are also called consummate. 'Free from inversion' is the meaning of 'true'. Defiled dharmas of affliction are false and inverted, and do not obtain the name 'true'. The uncontaminated is not so, and is therefore called 'true'. 'Ultimate' is the meaning of 'realized'. They are ultimately able to sever defiled dharmas of affliction, realizing this capability; hence it is called 'realized'. 'All-pervading superior function' is the meaning of 'consummate'. Being able to sever delusions universally and to take all objects pervasively as conditions, it is therefore called 'consummate'. Because of this, both tathatā and uncontaminated conditioned \[dharmas\] are consummate. The second fascicle of the Madhyāntavibhāga-bhāṣya also states: 'Tathatā and nirvāṇa undergo no transformation, and are therefore called the consummate nature. The conditioned collectively subsumes all noble paths, and being non-inverted regarding objects, it is also called consummate.' The Mahāyānasaṃgraha also takes unconditioned and uncontaminated conditioned \[dharmas\] as the consummate nature; hence we know that the consummate encompasses both kinds. Question: Why does the Yogācārabhūmi-śāstra only take tathatā among the five dharmas as consummate? Answer: Discriminating the consummate nature has two approaches: First is the approach of permanent and impermanent. Only that which is permanent is called the consummate nature, because it is free from arising and ceasing; the impermanent is not. The Yogācārabhūmi relies on this, and therefore takes tathatā as consummate. Because the essence of right wisdom is a phenomenon of arising and ceasing, it is not adopted. Second is the approach of contaminated and uncontaminated. Whatever is uncontaminated is called consummate, because it is free from inversion; the contaminated is not. Therefore, the Madhyāntavibhāga, Mahāyānasaṃgraha, and Cheng weishi lun encompass both approaches, and also take right wisdom and all uncontaminated dharmas as the consummate nature. Thus there is no contradiction. Now, as for this imagined \[nature\], its essence is entirely nonexistent. The essences of the dependent and the consummate are existent. Therefore, an authentic sūtra states: 'The conditioned and the unconditioned are called existent; the self and what belongs to the self are spoken of as empty.' The conditioned and unconditioned are the dependent and the consummate; the self and what belongs to the self are the imagined. The existence and nonexistence of the three natures can indeed be understood. Contemplating the object of the imagined, self and phenomena lack essence, which serves only to cause one to know not to give rise to false grasping. Contemplating the dependent nature: the defiled—afflictions, karma, and suffering results—must be severed; the purified—namely, the practices performed in provisioning, preparatory application, the path of seeing, and the path of cultivation—should be cultivated. Contemplating the consummate nature causes one to seek its realization. Fearing proliferation, the remaining objects such as the three non-natures will not be discussed. > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1864.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1864.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1864.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1864~en-mt.1.10) — English, machine translation ## Linked texts (3) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.8.162) — Classical Chinese - [大乘入道次第開決](https://indike.org/pramana/in.bauddha.taisho.2823.1.69) — Classical Chinese - [辯中邊論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.madhyantavibhaga!bhasya*zh-xuanzang.2.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1864.1.10](https://indike.org/pramana/in.bauddha.taisho.1864.1.10) · Pramāṇa