[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) › [唯識三十論要釋](https://indike.org/pramana/in.bauddha.taisho.2804) › 1.11 # 唯識三十論要釋 1.11 唯識三十論要釋 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.2804.1.11) 釋曰。此兩頌半以十義門釋初能變　初阿賴耶識者是自相門。此初能變大小乘教名阿賴耶。此識具有能藏執藏義故。謂與雜染互為緣故。有情執為自內我故。此即顯示所有自相。攝持因果為自相故。此識自相分位雖多。藏初過重。是故偏說　言異熟者是果相門。此是能引諸界趣生善不善業。異熟果故說名異熟。離此餘法能遍執持勝異熟果不可得故。此識果相雖多位多種。異熟寬不共故遍說之　一切種者是因相門。此能執持諸法種子令不失故名一切種。離此餘法能遍執持諸法種子不可得故。此中何法名為種子。謂本識中親生自果功能差別。此與本識及所生果不一不異。體用因果理應爾故。種子雖依第八識體。而是此識相分非餘。見分恒取此為境故。諸有漏種與異熟識體無別故無記性攝。因果俱是善等性故亦名善等。諸無漏種非異熟識性所攝故。因果俱是善性攝故唯名善等。由能執持此種子故名一切種。是為自相。此識因相雖有多種持種不共。是故偏說　不可知執受處了者所緣行相門。此中了者。謂異熟識於自所緣有了別用。了別即是識之行相。識以了別為行相故。此了別用見分所攝。所言處者。即器世間。是諸有情所依處故。謂異熟識由共相種成熟力故。變似色等器世間相。即外大種及所造色。雖諸有情所變各別。而相相似處所無異。如眾燈明各遍似一。執受有二。謂諸種子及有根身。諸種子者。謂諸相名分別習氣。即異熟識所持一切有漏法種。此識性攝故是所緣。無漏法種雖依附此識。而非此性攝故非此所緣。雖非所緣而不相離。如真如性不違唯識。有根身者。謂諸色根及根依處。由異熟識不共相種成熟力故。變似色根及根依處。即內大種及所造色。有共相種成熟力故。於他身處亦變似彼。不爾應無受用他義。此諸種子及有根身俱是所緣。阿賴耶識因緣力故。自體生時內變為種及有根身。外變為器。即以所變為自所緣行相杖之而得起故　不可知者。謂此行相極微細故難可了知。或此所緣內執受境亦微細故。外器世間難測故。名不可知　常與觸作意受想思相應者心所相應門。阿賴耶識無始時來乃至未轉。於一切位恒與此五心所相應。以是遍行心所攝故。其遍行相後當廣釋。此觸等五與異熟識行相雖異。而時依同所緣事等故名相應。而別境五不相應者。謂欲希望所樂事。轉此識任運無希望故。勝解印持決定事。轉此識瞢昧無印持故。念唯明記曾習事。轉此識昧劣不能明記。定能令心專注一境。此識任運剎那別緣。慧唯簡擇德等事。轉此識微昧不能簡擇故。此不與別境相應。此識唯是異熟性故。善染污等皆不相應。惡作等四無記性者。有間斷故定非異熟　唯捨受者與受相應門。其相應字兩處言故。此識行相極不明了。不能分別違順境相。是故唯與捨受相應。又此相應受唯是異熟。隨先引業轉不待現緣。任善惡業勢力轉故。唯是捨受。苦樂二受是異熟生。非真異熟。待現緣故。非此相應。又由此識常不轉變。有情恒執為自內我。若與苦樂二受相應便有轉變。寧執為我。故此恒與捨受相應　是無覆無記者三性分別門。法有四種。謂善不善有覆無記無覆無記。此識唯是無覆無記異熟性故。異熟若是善染污者。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。若善染者如極香嗅應不受熏。無所熏習故染淨因果俱不成立。故此唯是無覆無記。覆謂染法。障聖道故。又能蔽心令不淨故。此識非染故名無覆。記謂善惡。有愛非愛果及殊勝自然可記別故。此非善惡故名無記　觸等亦如是者心所例王門。謂觸作意如何賴耶亦是異熟所緣行相俱不可知。緣三種境五法相應無覆無記。故說觸等亦如是言。隨所應說。非謂一切。不爾如識名一切種。是則觸等受熏持種。應一有情有六種體　恒轉如暴流者緣起法喻門。恒謂此識無始時來一類相續常無間斷。是界趣生施設本故。性堅持種令不失故　轉謂此識無始時來念念生滅前後變異。因滅果生非常一故。可謂轉識熏成種故。恒言遮斷。轉表非常。猶如暴流因果法爾。如暴流水非斷非常相續長時有所漂溺。此識亦爾。從無始來生滅相續非常非斷。漂溺有情令不出離。又如暴流雖風等擊起諸波浪而流不斷。此識亦爾。雖遇眾緣起眼等識而恒相續。又如暴流漂水上下魚草等物隨流不捨。此識亦爾。與內習氣外觸等法恒相續轉。如是法喻意顯此識無始因果非斷常義。謂此識性無始時來剎那剎那果生因滅。果生故非斷。因滅故非常。非斷非常是勝起理故。說此識恒轉如流　阿羅漢位捨者轉捨位地門。謂諸聖者斷煩惱障究竟盡時。名阿羅漢。爾時此識煩惱麁重永遠離故。說之為捨。此中所說阿羅漢者通攝三乘無學果位。皆永害煩惱賊故。應受世間妙供養故。永不復受分段生故。又不動地已上菩薩一切煩惱永不行故。法駛流中任運轉故。能諸行中起諸行故。剎那剎那轉增益故。此位方名不退菩提。而緣此識我見愛等不復執藏為自內我。此位亦得名阿羅漢。由斯永失阿賴耶名。然阿羅漢斷此識中煩惱麁重究竟盡故。不復執藏為自內我。永失此名。說之為捨。非捨一切第八識體。勿阿羅漢無識持種。爾時便入無餘涅槃。然第八識雖諸有情皆悉成就。而隨義別立種種名。謂或名心。由種種法熏習種子所積集故。或名阿羅漢。執持種子及諸色根令不捨故。或名所知依。能與染淨所知諸法為依止故。或名種子識。能遍任持世出世間諸種子故。此等諸名通一切位。或名阿賴耶。攝藏一切雜染品法令不失故。我見愛等執藏以為自內我故。此名唯在異生有學。非無學位不退菩薩有雜染法執藏義故。或名異熟識。能引生死善不善業異熟果故。此名唯在異生二乘諸菩薩位。非如來位。由有異熟無記法故。或名無垢識。最極清淨諸無漏法所依正故。此名唯在如來地有。菩薩二乘持有漏種可受熏習未得善淨第八識故。阿賴耶名過失重故。最初捨故。此中偏說異熟識體。菩薩將得菩提時捨。聲聞獨覺入無餘依涅槃時捨。無垢識體無有捨時利樂有情無盡時故。然第八識總有二位。一有漏位。無記性攝。唯與觸等五法相應。但緣前說執受處境。二無漏位。唯善性攝。與二十一心所相應。謂遍行別境各五。善十一。與一切心恒相應故。常樂證知所觀境故。於所觀境恒印持故。於曾習境恒明記故。世尊無有不定心故。於一切法常決擇故。極淨信等常相應故。無染污故。無散動故。此亦唯與捨受相應。任運恒時平等轉故。以一切法為所緣境。鏡智遍緣一切法故。如是已說初能變相。第二能變其相云何。頌曰。 > Exposition: These two and a half verses explain the first pariṇāma through ten thematic doors. \[1\] "First, the ālaya-vijñāna" is the door of its self-characteristic. This first pariṇāma is called ālaya in the teachings of both the Mahāyāna and Hīnayāna. Because this consciousness possesses the meanings of being that which stores and that which is appropriated as a store—namely, because it and defilements are mutually conditions for each other, and because sentient beings cling to it as their inner self—this therefore reveals its full self-characteristic, since upholding cause and effect constitutes its self-characteristic. Although the states of this consciousness's self-characteristic are many, the fault of being a store is most grave at the beginning; therefore, it is specifically stated here. \[2\] The term "vipāka" is the door of its fruit-characteristic. Because this is the ripened fruit of the wholesome and unwholesome karma that projects the realms, destinies, and births, it is called vipāka. Apart from this, no other dharma can be found that can universally uphold the supreme ripened fruit. Although the fruit-characteristics of this consciousness have many states and many kinds, vipāka is broad and non-shared; therefore, it is stated universally. \[3\] "Possessing all seeds" is the door of its causal characteristic. Because this can hold fast the seeds of all dharmas without letting them be lost, it is called "possessing all seeds." Apart from this, no other dharma can be found that can universally hold fast the seeds of all dharmas. Here, what dharma is called a "seed"? It refers to the differentiation of capacities in the mūla-vijñāna that directly produce their own fruits. These are neither identical to nor different from the mūla-vijñāna and the fruits they produce, for reason dictates that substance and function, cause and effect, should be so. Although seeds rely on the substance of the eighth consciousness, they are the nimittabhāga of this consciousness and nothing else, because the darśanabhāga constantly takes them as its object. Because the impure seeds are not distinct in substance from the vipāka consciousness, they are subsumed under the neutral nature; and because both cause and effect are of the nature of wholesomeness and so forth, they are also named wholesome and so forth. Because pure seeds are not subsumed under the nature of the vipāka consciousness, and because both cause and effect are subsumed under the wholesome nature, they are named solely wholesome and so forth. By virtue of being able to uphold these seeds, it is called "possessing all seeds." This is its self-characteristic. Although the causal characteristics of this consciousness are of many kinds, upholding seeds is non-shared; therefore, it is specifically stated. \[4\] "Its appropriation, location, and discernments are ungraspable" is the door of its object and cognitive aspect. Here, "discernment" means that the vipāka consciousness has the function of cognizing its own objects. Cognition is precisely the cognitive aspect of consciousness, because consciousness takes cognition as its cognitive aspect. This function of cognition is subsumed under the darśanabhāga. What is called "location" is the vessel world, because it is the dwelling place relied upon by sentient beings. That is, through the power of the maturation of seeds of common characteristics, the vipāka consciousness transforms to resemble the appearance of the vessel world of form and so forth—namely, the external primary elements and derived forms. Although the transformations of various sentient beings are individually distinct, their appearances are similar and their locations do not differ, just as the lights of many lamps each pervade everywhere yet resemble one light. "Appropriation" is twofold: all seeds and the body with sense faculties. "All seeds" refers to the vāsanās of characteristics, names, and conceptualization—namely, the seeds of all impure dharmas upheld by the vipāka consciousness. Because they are subsumed under the nature of this consciousness, they are its objects. Although pure seeds rely upon this consciousness, they are not subsumed under its nature and thus are not its objects. Even though they are not its objects, they are not separate from it, just as the nature of tathatā does not contradict vijñapti-mātra. "The body with sense faculties" refers to the material sense faculties and their physical bases. Through the power of the maturation of seeds of non-common characteristics in the vipāka consciousness, it transforms to resemble the material sense faculties and their physical bases—namely, the internal primary elements and derived forms. Through the power of the maturation of seeds of common characteristics, it also transforms into the likeness of the bodies and physical bases of others; otherwise, there would be no meaning of experiencing and utilizing others. Both these seeds and the body with sense faculties are its objects. By the power of causes and conditions, when the ālaya-vijñāna's own substance arises, it internally transforms into seeds and the body with sense faculties, and externally transforms into the receptacle. It takes what it has transformed as its own objects, and its cognitive aspect relies on them to arise. "Ungraspable" means that because this cognitive aspect is extremely subtle, it is difficult to cognize clearly; or because the internal appropriated objects of this object are also subtle, and the external vessel world is difficult to measure, it is called "ungraspable." \[5\] "Constantly associated with contact, attention, feeling, perception, and volition" is the door of association with caittas. From beginningless time until it undergoes transformation, the ālaya-vijñāna in all its states is constantly associated with these five caittas, because they are subsumed under the omnipresent caittas. The characteristics of these omnipresent ones will be explained in detail later. Although these five, including contact, differ in cognitive aspect from the vipāka consciousness, they are called "associated" because they are simultaneous, share the same support, have the same object, and have the same substantial entity. The reason why it is not associated with the five object-specific caittas is that desire aspires toward desired objects, whereas this consciousness operates spontaneously without aspiration; resolve determines and holds fast to decided objects, whereas this consciousness operates obscurely without holding fast; mindfulness clearly remembers previously experienced objects, whereas this consciousness is dim and weak, unable to remember clearly; concentration enables the mind to focus single-pointedly on one object, whereas this consciousness operates spontaneously, taking different objects moment by moment; and discernment only investigates merits and other properties, whereas this consciousness is subtle and dim, unable to investigate. Therefore, it is not associated with the object-specific ones. Because this consciousness is exclusively of the nature of vipāka, it is not associated with wholesome or defiled states and the like. The four neutral caittas such as regret are intermittent and thus are definitely not vipāka. \[6\] "Only neutral feeling" is the door of association with feeling. The word "associated" applies to both places. The cognitive aspect of this consciousness is extremely indistinct and cannot differentiate agreeable and disagreeable objective appearances; therefore, it is associated only with neutral feeling. Furthermore, this associated feeling is exclusively vipāka; it operates in accordance with prior projecting karma without waiting for present conditions, operating spontaneously through the momentum of wholesome and unwholesome karma; therefore, it is only neutral feeling. Painful and pleasant feelings are born of vipāka, not true vipāka, because they depend on present conditions; thus they are not associated with this. Moreover, because this consciousness constantly does not shift or alter, sentient beings constantly cling to it as their inner self; if it were associated with painful and pleasant feelings, it would have shifts and alterations, and how could they cling to it as an ātman? Therefore, it is constantly associated with neutral feeling. \[7\] "It is unobstructed and neutral" is the door of distinction among the three natures. Dharmas are of four kinds: wholesome, unwholesome, obstructed neutral, and unobstructed neutral. This consciousness is exclusively unobstructed and neutral because it is of the nature of vipāka. If vipāka were wholesome or defiled, saṃsāra and the attainment of nirvāṇa could not be established. Furthermore, this consciousness is the support of both wholesomeness and defilement; if it were wholesome or defiled, they would mutually conflict, and it could not serve as the support for both. Furthermore, this consciousness has the nature of being perfumed; if it were wholesome or defiled, like an extremely fragrant or foul odor, it would not receive perfuming; and without being perfumed, the causes and fruits of both defilement and purification would fail to be established. Therefore, this is exclusively unobstructed and neutral. "Obstructed" refers to defiled dharmas, because they obstruct the noble path and can veil the mind, rendering it impure. Because this consciousness is not defiled, it is called unobstructed. "Determinable" refers to good and evil, because their desirable and undesirable fruits, as well as their superior and inferior natural states, can be determinately recorded. Because this is neither good nor evil, it is called neutral (indeterminate). \[8\] "Contact and the others are also like this" is the door of the caittas following the lead of the sovereign \[mind\]. That is, just like the ālaya, contact, attention, and the rest are also vipāka; their objects and cognitive aspects are both ungraspable; they grasp three kinds of objects; they are associated with five dharmas; and they are unobstructed and neutral. Therefore, it says "contact and the others are also like this." This is spoken in accordance with what is applicable, not meaning everything. Otherwise, just as consciousness is called "possessing all seeds," contact and the rest would also receive perfuming and hold seeds, which would mean a single sentient being would have six seed-substances. \[9\] "Constantly revolving like a torrential stream" is the door of the principle and simile of dependent origination. "Constantly" means that from beginningless time, this consciousness continues in a single uniform category without interruption, because it is the basis for positing realms, destinies, and births, and because its nature holds fast to seeds without letting them be lost. "Revolving" means that from beginningless time, this consciousness arises and ceases moment by moment, undergoing mutation before and after; cause ceases and fruit arises, so it is neither permanent nor single; it can be said that the pravṛtti-vijñānas perfume and form seeds. "Constantly" precludes cessation; "revolving" expresses impermanence. It is just like a torrential stream, where cause and effect are naturally so. As the water of a torrential stream is neither interrupted nor permanent, continuing for a long time and carrying things along, so too is this consciousness: from beginningless time, arising and ceasing in succession, it is neither permanent nor interrupted, carrying sentient beings along so they cannot escape. Again, as a torrential stream, though struck by winds and the like, gives rise to waves while its flow is unbroken, so too is this consciousness: though encountering various conditions to give rise to the eye-consciousness and so forth, it is constantly continuous. Again, as a torrential stream carries water up and down while fish, grasses, and other things follow the current without leaving, so too is this consciousness: it constantly revolves in continuous succession together with internal vāsanās and external dharmas such as contact. These principles and similes are intended to reveal that this consciousness's beginningless cause and effect have the meaning of being neither interrupted nor permanent. That is, the nature of this consciousness from beginningless time is that in every single moment, the fruit arises and the cause ceases. Because the fruit arises, it is not interrupted; because the cause ceases, it is not permanent. Being neither interrupted nor permanent is the sublime principle of origination; therefore, it is said that this consciousness "constantly revolves like a stream." \[10\] "Abandoned at the stage of the arhat" is the door of the stage of transformation and abandonment. When the noble ones completely sever the kleśāvaraṇa once and for all, they are called arhats. At that time, because the heavy corruptions of defilements in this consciousness are forever cast away, it is spoken of as being abandoned. What is referred to here as "arhat" generally encompasses the unlearning fruit-stages of the three vehicles: because they have forever slain the thieves of defilement, are worthy of receiving the wonderful offerings of the world, and will never again undergo portioned birth. Furthermore, for bodhisattvas from the Immovable Ground onward, because all defilements never again operate, because they turn spontaneously within the swift torrent of the Dharma, because they can initiate all practices in the midst of all practices, and because they increase and flourish moment by moment, this stage is only then called irreversible bodhi. Since the view of self, craving, and the like directed at this consciousness no longer cling to and store it as their inner self, this stage may also be called that of an arhat. Due to this, the name ālaya is forever lost. However, because an arhat completely severs the heavy corruptions of defilements within this consciousness once and for all, they no longer cling to and store it as their inner self; they forever lose this name, and this is spoken of as being abandoned. It is not that the entire substance of the eighth consciousness is abandoned, lest an arhat would lack a consciousness to hold seeds and would immediately enter nirvāṇa without remainder at that time. However, although all sentient beings possess the eighth consciousness, various names are established according to different meanings. That is: it is sometimes called citta, because it is an accumulation perfumed by the seeds of various dharmas; it is sometimes called arhat, \[or rather, ādāna,\] because it holds fast to seeds and the material sense faculties without letting them go; it is sometimes called the support of the knowable, because it can serve as the support for all dharmas, both defiled and pure, that are knowable; it is sometimes called the seed-consciousness, because it can universally uphold all worldly and transworldly seeds. These names apply to all states. Or it is called ālaya, because it stores and collects all dharmas of the defiled category without losing them, and because the view of self, craving, and the like cling to and store it as their inner self. This name exists only among ordinary persons and those in training, not in the stage of non-training or among irreversible bodhisattvas, who lack the meaning of clinging to and storing defiled dharmas. Or it is called the vipāka consciousness, because it is the ripened fruit of wholesome and unwholesome karma that projects birth and death. This name exists only in the stages of ordinary persons, the two vehicles, and bodhisattvas, not in the stage of the Tathāgata, because \[the former\] possess the neutral dharma of vipāka. Or it is called the immaculate consciousness (amala-vijñāna), because it is the direct support of all pure dharmas of supreme purity. This name exists only on the ground of the Tathāgata, because bodhisattvas and the two vehicles hold impure seeds that can receive perfuming and have not yet attained the well-purified eighth consciousness. Because the name ālaya carries grave faults and is abandoned first, it is specifically spoken of here. The substance of the vipāka consciousness is abandoned by a bodhisattva when about to attain bodhi, and is abandoned by śrāvakas and pratyekabuddhas when entering nirvāṇa without remainder. The substance of the immaculate consciousness is never abandoned, because the benefiting of sentient beings has no end. However, the eighth consciousness has two general states: (1) The impure state, which is subsumed under the neutral nature, is associated only with the five dharmas such as contact, and takes only the previously mentioned objects of appropriation and location as its sphere. (2) The pure state, which is subsumed exclusively under the wholesome nature, is associated with twenty-one caittas—namely, the five omnipresent, the five object-specific, and the eleven wholesome caittas. \[This is because:\] it is constantly associated with all minds; it always delights in directly knowing the observed object; it constantly holds fast to the observed object; it constantly remembers clearly the previously experienced object; the World-Honoured One has no unconcentrated mind; it constantly investigates all dharmas; it is constantly associated with extremely pure faith and the rest; it is free from defilement; and it is free from distraction. This \[state\] is also associated only with neutral feeling, because it operates spontaneously, constantly, and equanimously; and it takes all dharmas as its cognitive sphere, because the Great Mirror Wisdom universally grasps all dharmas. The characteristics of the first pariṇāma have thus been explained. What are the characteristics of the second pariṇāma? The verse says: > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.2804.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.2804.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2804.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2804~en-mt.1.11) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.48.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2804.1.11](https://indike.org/pramana/in.bauddha.taisho.2804.1.11) · Pramāṇa