[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) › [八識規矩補註](https://indike.org/pramana/in.bauddha.taisho.1865) › 2.30 # 八識規矩補註 2.30 八識規矩補註 2.30 - **Language:** Classical Chinese ### [2.30](https://indike.org/pramana/in.bauddha.taisho.1865.2.30) 又云有情流轉五趣四生，若無此第八，彼趣生體不應有故。謂要實有、恒、遍、無雜，具此四義方可立正實趣生，若前五識業所感者不遍趣生，以無色界中全無此故；意識業感雖遍趣生而不恒有，唯異熟心及彼心所具四義故，是正趣生，此心及所離第八識理不得成。此釋「趣生」二字，以證第八為趣生體也。又契經說，有色根身是有執受，若無此識，彼能執受不應有故。此能執受心唯異熟心，眼等轉識無如是義。又契經說，壽、暖、識三更互依持得相續住，若無此識能持壽、暖令久住，識不應有故。謂轉識有間有轉，如聲、風等無恒持用，不可立為持壽、暖識故，唯異熟有恒持用故，可立為持壽、暖識：此釋「識」字之義。通上眾義，以釋次句「趣生有受識」也。 > It also says that sentient beings transmigrate through the five destinies and four modes of birth; if this eighth consciousness did not exist, the substance of those destinies and births could not exist. That is to say, only by being real, constant, pervasive, and unmixed—being endowed with these four characteristics—can genuine destinies and births be established. If it were that which is induced by the karma of the first five consciousnesses, it would not pervade the destinies and births, because in the formless realm these are entirely absent; although what is induced by karma of the manovijñāna pervades the destinies and births, it is not constant; only the maturation mind and its associated caittas are endowed with the four characteristics, and are therefore the genuine destinies and births; apart from this eighth consciousness, this mind and its caittas cannot logically be established. This explains the two characters "destinies and births" (qu sheng) to prove that the eighth is the substance of the destinies and births. Furthermore, the sūtra states that the physical body with material faculties possesses appropriation; if this consciousness did not exist, that which can appropriate could not exist. This mind that can appropriate is solely the maturation mind; the evolving consciousnesses such as the eye \[consciousness\] do not possess such a function. Furthermore, the sūtra states that life span, warmth, and consciousness mutually support each other to abide in continuous succession; if this consciousness did not exist, a consciousness able to maintain life span and warmth and cause them to abide for a long time could not exist. This is because the evolving consciousnesses have interruptions and fluctuations, like sounds and the wind, lacking the function of constant maintenance, and cannot be established as the consciousness that maintains life span and warmth; only the maturation \[consciousness\] has the function of constant maintenance, so it can be established as the consciousness maintaining life span and warmth: this explains the meaning of the character "consciousness" (shi). Encompassing the various meanings above, this explains the next line: "the realms and births, possessing appropriated \[faculties\], consciousness." > — English (machine translation) (machine translation) - [Previous: 2.29](https://indike.org/pramana/in.bauddha.taisho.1865.2.29) - [Next: 2.31](https://indike.org/pramana/in.bauddha.taisho.1865.2.31) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1865.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1865~en-mt.2.30) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.47.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1865.2.30](https://indike.org/pramana/in.bauddha.taisho.1865.2.30) · Pramāṇa