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# 八識規矩補註 2.42

八識規矩補註 2.42

- **Language:** Classical Chinese

### [2.42](https://indike.org/pramana/in.bauddha.taisho.1865.2.42)

謂此識從有漏因至無漏果略有三位，謂我愛執藏位、二善惡業果位、三相續執持位。初，從無始至不動地名阿賴耶，此云藏；次，亦從無始至解脫道名毘播迦，此云異熟，蓋具變異而熟，異時而熟，異類而熟，故名異熟；後，佛果位盡未來際名無垢識。初阿賴者，有情執為自內我故；異熟者，是善惡所引果故，持無漏種、現無間斷故。謂此本識初至此地，捨藏識名過失重故，有情不執為自內我故。

> This consciousness has briefly three stages from the defiled cause to the undefiled fruit: first, the stage of the storehouse grasped through self-attachment; second, the stage of the fruit of wholesome and unwholesome karma; third, the stage of continuous holding. First, from beginningless time up to the Immovable Ground, it is called the ālaya, translated here as "storehouse." Next, also from beginningless time up to the path of liberation, it is called the vipāka, translated here as "maturation," because it possesses maturing through change, maturing at a different time, and maturing as a different category; hence it is called "maturation." Finally, at the stage of the Buddha-fruit to the end of the future, it is called the immaculate consciousness. In the first stage, it is "ālaya" because sentient beings grasp it as their internal self; it is "maturation" because it is the fruit drawn forth by good and evil, and because it holds undefiled seeds and manifest activity without interruption. When this root consciousness first reaches this Ground, it discards the name "storehouse consciousness" because the fault is grave, and because sentient beings no longer grasp it as their internal self.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1865~en-mt.2.42) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1865.2.42](https://indike.org/pramana/in.bauddha.taisho.1865.2.42) · Pramāṇa
