[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) › 2.38 # 八識規矩補註 2.38 八識規矩補註 2.38 - **Language:** Classical Chinese ### [2.38](https://indike.org/pramana/in.bauddha.taisho.1865.2.38) 此第八識能受前七識熏，能持諸法漏無漏種。以此識為總報主，所以持種；具四義故，所以受熏——謂一、堅住性，二、無記性，三、可熏性，四、與能熏和合。言堅住者，從無始之始究竟之終一類相續故。然則第七亦爾，何非所熏？以第二義揀之要是無記，猶如茞勝性非香臭熏，以香即香，以臭即臭，若香臭之物雖熏以香臭，縱經日久，卒莫能變其氣味也；此第七既有覆性，故非所熏。八俱五所具前二義，應為所熏，以第三可熏義揀之。謂可熏者自在之義，所非自在，豈當所熏？然而他人第八具此三義，應受熏否？以第四義揀之，曰要與能熏和合故，謂能與所時、處皆同方為和合；他八與己殊不相干，若己之能熏熏他第八，何異己食而責飽於人耶？所以第八具此四義，獨得受熏也。此頌第八受熏影顯前七識即為能熏，故以前七頌中隱略能熏語。故能熏四義者：一、有生滅，二、有勝用，三、有增減，四、與所熏和合。謂生滅者，有能生長之作用，故是能熏。然無記色心皆有生滅，亦皆能熏，以第二義揀之要有勝用，以善惡有覆強勝之力，名為勝用。然則佛位法既是強勝，何非能熏？以第三義故，蓋增減乃損益之義，佛無損益，故非能熏。蓋應剛則剛，合柔即柔，能成辦事是為損益。然自身前七具上三義，能熏他否？謂有第四義要與所熏和合故，是前七王、所皆能熏，除無記性，善惡皆具故，所熏唯王，心所不預焉。所若受熏，大過失生，不應齊責。種子、根身、器界即第八所緣之境，又持種故，所以受熏也。 > This eighth consciousness can receive the perfuming of the first seven consciousnesses, and can hold the defiled and undefiled seeds of all phenomena. Because this consciousness is the master of collective retribution, it holds seeds; because it possesses four conditions, it receives perfuming: first, a stable nature; second, an indeterminate nature; third, the capacity to be perfumed; fourth, union with that which perfumes. "A stable nature" means that from the beginningless beginning to the ultimate end, it continues in a single homogeneous stream. If so, then the seventh is also like this; why is it not that which is perfumed? It is excluded by the second condition: it must be indeterminate. It is like sesamum seeds, whose nature is neither fragrant nor foul; when perfumed with fragrance it becomes fragrant, and when perfumed with foulness it becomes foul. If fragrant or foul substances are perfumed with fragrance or foulness, even after a long time, their odour cannot ultimately be changed. Since this seventh \[consciousness\] is veiled \[indeterminate\] in nature, it is not that which is perfumed. The five caittas associated with the eighth possess the first two conditions; should they be that which is perfumed? They are excluded by the third condition, the capacity to be perfumed. "The capacity to be perfumed" means independence; caittas are not independent, so how could they be that which is perfumed? If so, another person's eighth consciousness possesses these three conditions; should it receive perfuming? It is excluded by the fourth condition, which says that it must be in union with that which perfumes: only when the active and the passive are identical in time and place are they in union. Another person's eighth has utterly no connection to oneself; if one's own perfumer were to perfume another's eighth, how would it differ from eating food oneself and expecting another person to be full? Therefore, because the eighth possesses these four conditions, it alone receives perfuming. This verse, by stating that the eighth receives perfuming, implicitly indicates that the first seven consciousnesses are that which perfumes; hence in the verses on the first seven consciousnesses the language of "that which perfumes" was omitted. Thus, the four conditions of that which perfumes are: first, possessing arising and ceasing; second, possessing superior function; third, possessing increase and decrease; fourth, union with that which is perfumed. "Arising and ceasing" means having the function of producing and growing; hence it is that which perfumes. However, indeterminate matter and mind both have arising and ceasing, and would thus both be able to perfume; they are excluded by the second condition: it must have a superior function. The powerful force of wholesome, unwholesome, and veiled \[indeterminate states\] is called "superior function." If so, then since the phenomena of the stage of Buddhahood are powerful and superior, why are they not that which perfumes? Because of the third condition: increase and decrease mean harming and benefiting; the Buddha is without harming and benefiting, and therefore is not that which perfumes. Fittingly hard when it should be hard, suitably soft when it should be soft, being able to accomplish tasks is harming and benefiting. If so, do one's own first seven \[consciousnesses\], possessing the above three conditions, perfume another? It is said that there is the fourth condition: they must be in union with that which is perfumed. Thus the principal consciousnesses and caittas of the first seven can all perfume; excluding the indeterminate nature, both wholesome and unwholesome possess this. That which is perfumed is only the principal consciousness; the caittas do not take part. If the caittas were to receive perfuming, great faults would arise; they should not be treated equally. Seeds, the physical body with faculties, and the receptacle world are the cognitive objects of the eighth; furthermore, because it holds seeds, it receives perfuming. > — English (machine translation) (machine translation) - [Previous: 2.37](https://indike.org/pramana/in.bauddha.taisho.1865.2.37) - [Next: 2.39](https://indike.org/pramana/in.bauddha.taisho.1865.2.39) - [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.2.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1865.2.38](https://indike.org/pramana/in.bauddha.taisho.1865.2.38) · Pramāṇa