[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 49.53 # 宗鏡錄 49.53 宗鏡錄 49.53 - **Language:** Classical Chinese ### [49.53](https://indike.org/pramana/in.bauddha.taisho.2016.49.53) 答。論云。此識唯是無覆無記。異熟性故。異熟若是善染性者。流轉還滅應不得成。又此識是善染依故。若善染者。互相違故。應不與二俱作所依。又此識是所熏性故。若善染者。如極香臭。應不受熏。無熏習故。染淨因果俱不成立。此唯是無覆無記。覆謂染法。障聖道故。又能蔽。心令不淨故。此識非染。故無覆。記。謂善惡。有愛非愛果。及殊勝自體。可記別故比非善惡。故名無記。觸等亦如是。謂如阿賴耶識。唯是無覆無記性攝。觸。作意。受。想。思。亦爾。諸相應法。必同性故。釋云。異熟若是善染性者。流轉還滅應不得成者。善趣既是善。應不生不善。恒生善故。即無流轉。惡趣之義。由業故生死流。由苦故生死轉。惡趣翻亦然。既恒生惡應無還滅。由道故還。由滅故滅。又此識是善染依故者。此識既是果報之主。既恒是善。應不為惡依。是惡。亦應不為善依。互相違故。若善染者。如極香臭。應不受熏者。此識唯無記性。可受熏習。既無熏習。即無種子。種子若無。即是無因。因既無故。其果亦無。此唯無覆無記者。無記有三。一相應無記。謂諸無記心。心所法。二不相應無記。謂無記色。不相應法。三真實無記。謂虛空非擇滅。又廣辯四種無記。一能變無記。即無記心。心所法是。二所變無記。即諸色法。及諸種子等是。三分位無記。即二十四不相應行中。有假無記法分位立者是。四勝義無記。即虛空非擇滅無為是。又就第一能變無記中。更有四種無記。一異熟。二威儀。三功巧。四變化。異熟無記者。異者。別異。即因果性別。因通善惡。果唯無記。熟者。成熟。此唯屬果。因果合說。名為異熟。無記者。不能記別當果。名為無記。或於善惡中無所記別。名無記。此業感真異熟無記。即第八識。業。即善惡二思。感者。集義。招義。為此現行思。能造作感集當來總報識等五果種子。又能招感當來異熟五蘊現行果。故名業感。言真者。實也。簡命根雖是異熟。而且是假。又真者。常也。體常相續。更不間斷。遍界地有者。名真異熟無記。又若法體是異熟。從異熟識起。而無間斷。遍界地有者。名真異熟。亦名異熟生。若法體是異熟。從異熟識起有其間斷。又不遍界地者。但名異熟生。不得名真異熟。即簡六識體。必若體非異熟。又有間斷。又不遍界地。雖從異熟識起。不名真異熟。但得名異熟生。若威儀功巧變化等。雖有能作而不招善惡等果。故名無記。 > Answer: The treatise states: 'This consciousness is solely unobstructed indeterminate, because its nature is maturational. If maturation were wholesome or defiled in nature, cyclic transmigration and its cessation could not be established. Furthermore, this consciousness is the support for wholesome and defiled \[dharmas\]; if it were wholesome or defiled, then being mutually contradictory, it should not serve as the support for both. Furthermore, this consciousness is the nature of that which is perfumed; if it were wholesome or defiled, like extreme fragrance or foulness, it would not receive perfuming. Lacking perfuming, both the defiled and pure causes and fruits would fail to be established. This is solely unobstructed indeterminate: "obstructed" refers to defiled dharmas, because they obstruct the noble path and can also veil the mind, causing it to become impure. This consciousness is not defiled, and hence is "unobstructed". "Determinate" refers to wholesome and unwholesome, which possess desirable and undesirable fruits as well as distinguished individual substances that can be recorded and distinguished; being neither wholesome nor unwholesome, it is therefore called "indeterminate". Contact and so forth are also like this: that is, just as the ālayavijñāna is subsumed solely under the nature of unobstructed indeterminate, contact, mental advertence, feeling, perception, and intention are also like this, because all concurrent dharmas must be of the same nature.' The commentary says: 'Regarding "If maturation were wholesome or defiled in nature, cyclic transmigration and its cessation could not be established": since the wholesome destinies are wholesome, they would not produce unwholesome \[states\], and since they would constantly produce the wholesome, there would be no cyclic transmigration. Regarding the meaning of the unwholesome destinies: due to karma, birth-and-death flows; due to suffering, birth-and-death turns. The reverse is also true for unwholesome destinies: since they would constantly produce unwholesomeness, there would be no cessation. Due to the path, there is return; due to cessation, there is cessation. Furthermore, regarding "this consciousness is the support for wholesome and defiled \[dharmas\]": since this consciousness is the master of retribution, if it were constantly wholesome, it should not serve as a support for unwholesome \[dharmas\]; if it were unwholesome, it should also not serve as a support for wholesome \[dharmas\], because they are mutually contradictory. Regarding "if it were wholesome or defiled, like extreme fragrance or foulness, it would not receive perfuming": this consciousness is solely indeterminate in nature, so it can receive perfuming. If it lacked perfuming, there would be no seeds; if there were no seeds, that would mean there is no cause; since there is no cause, its fruit also would not exist. This is solely unobstructed indeterminate: there are three kinds of indeterminate: first, concurrent indeterminate, namely, all indeterminate minds and mental factors; second, non-concurrent indeterminate, namely, indeterminate forms and non-concurrent dharmas; third, real indeterminate, namely, space and uncalculated cessation. Furthermore, four kinds of indeterminate are broadly distinguished: first, transforming indeterminate, namely, indeterminate minds and mental factors; second, transformed indeterminate, namely, all form dharmas, all seeds, and so forth; third, positional indeterminate, namely, those nominal indeterminate dharmas established as positions among the twenty-four non-concurrent formations; fourth, ultimate indeterminate, namely, the unconditioned of space and uncalculated cessation. Furthermore, within the first, transforming indeterminate, there are further four kinds of indeterminate: first, maturational; second, deportment; third, craftsmanship; fourth, magically transformed. As for maturational indeterminate: "maturational" (vipāka) means "differently mature", which refers to the distinction between the natures of cause and fruit; the cause ranges over wholesome and unwholesome, while the fruit is solely indeterminate. "Mature" refers to ripening, which belongs solely to the fruit. Explaining cause and fruit together, it is called "differently mature" (maturation). "Indeterminate" means that one cannot record and distinguish a future fruit, so it is called indeterminate; or, among wholesome and unwholesome, there is nothing to record and distinguish, so it is called indeterminate. This true maturational indeterminate induced by karma is the eighth consciousness. "Karma" is the two intentions of wholesome and unwholesome. "Induced" has the meaning of accumulating and summoning: because this active intention can create and induce the accumulation of the seeds of the five fruits, such as the consciousness of future total retribution, and can also summon the active fruits of the future maturational five aggregates, it is therefore called "induced by karma". "True" means real, excluding the life-faculty which, although maturational, is nominal. Furthermore, "true" means constant: its substance is constantly continuous without further interruption, and it exists pervading all realms and stages; this is called true maturational indeterminate. Furthermore, if a dharma's substance is maturational, arises from the maturational consciousness, is without interruption, and exists pervading all realms and stages, it is called true maturational, and is also called maturational-born. If a dharma's substance is maturational and arises from the maturational consciousness, but has interruptions and does not pervade all realms and stages, it is merely called maturational-born and cannot be called true maturational; this excludes the substance of the six consciousnesses. If its substance is definitely not maturational, has interruptions, and does not pervade all realms and stages, even though it arises from the maturational consciousness, it is not called true maturational, but can only be called maturational-born. As for deportment, craftsmanship, magical transformation, and so forth, although they are capable of actions, they do not summon wholesome or unwholesome fruits, and are therefore called indeterminate. > — English (machine translation) (machine translation) - [Previous: 49.52](https://indike.org/pramana/in.bauddha.taisho.2016.49.52) - [Next: 49.54](https://indike.org/pramana/in.bauddha.taisho.2016.49.54) - [Up: 49](https://indike.org/pramana/in.bauddha.taisho.2016.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.49.53) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.49.53](https://indike.org/pramana/in.bauddha.taisho.2016.49.53) · Pramāṇa