[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) › 1.35 # 唯識三十論要釋 1.35 唯識三十論要釋 1.35 - **Language:** Classical Chinese ### [1.35](https://indike.org/pramana/in.bauddha.taisho.2804.1.35) 釋曰。頌之四句總分為二。上半通前所藉緣種。下半正明生死相續。諸業謂福非福不動。即有漏善不善思業。業之眷屬亦立業名。同招引滿異熟果故。此雖纔起無間即滅無義能招當異熟果。而熏本識起自功能。即此功能說為習氣。是業氣分熏習所成簡曾現業故名習氣。如是習氣展轉相續至成熟時招異熟果。此顯當果勝增上緣。相見名色心及心所本末。彼取皆二取攝。彼所熏發親能生彼本識上功能名二取習氣。此顯來世異熟果心及彼相應諸因緣種。俱謂業種二取種俱。是疎親緣互相助義。業招生顯故論先說。前異熟者。謂前前生業異熟果。餘異熟者。謂後後生業異熟果。雖二取種受果無窮。而業異熟受果有盡。由異熟果性別難招等流增上性同易感。由感餘生業等種熟。前異熟果受用盡時。復別能生餘異熟果。由斯生死輪轉無窮。何假餘緣方得相續。此頌意說。由業二取生死輪迴皆不離識。心心所法為彼性故。此中所說業習氣等。應知即是三種習氣。一名言習氣。彼有為法各別親種。名言有二。一表義名言。即能詮表音聲差別。二顯境名言。即能了境心心所法。隨二名言所熏成種。作有為法各別因緣。二我執習氣謂虛妄執我我所種。我執有二。一俱生我執。即修所斷我我所執。二分別我執。即見所斷我我所執。隨二我執所熏成種。令有情等自他差別。三有支習氣。謂招三界異熟果種。有支有二。一有漏善。即是能招可愛果業。二諸不善。即是能招非愛果業。隨二有支所熏成種。令異熟果善惡趣別。應知我執有支習氣於差別果是增上緣。此中所言業習氣者。應知即是有支習氣。二取習氣應知即是我執名言二種習氣。取我我所及取名言而熏成故皆說名取。既由習氣生死輪迴所感生死有麁細異故。諸經論說有二種。一分段生死。謂諸有漏善不善業由煩惱障緣助勢力所感三界麁異熟果。身命短長隨因緣力有定齊限故名分段。二不思議變易生死。謂諸無漏有分別業由所知障緣助勢力所感殊勝細異熟果。由悲願力改轉身命無定齊限故名變易。無漏定願正所資感妙用難惻名不思議。或名意成身。隨意願成故。何用資感生死果。為自證菩提利樂他故。以不定姓獨覺聲聞及得自在大願菩薩已永斷伏煩惱障故。無容復受當分段身。恐廢長時修菩薩行。遂以無漏勝定願力。如延壽法資現身因。令彼長時感果不絕。數數如是定願資助乃至證得無上菩提。彼復何須所知障助。以所知障障大菩提。為欲斷除留身久住。又所知障為有漏依。此障若無。彼定非有。故於身住有大助力。由此應知變易生死性是有漏異熟果攝。於無漏業是增上果　前後中際生死輪迴不待外緣既由內識。淨法相續應知亦然。謂無始來依附本識有無漏種由轉識等數數重發漸漸增勝。乃至究竟得成佛時。轉捨本來雜染識種轉。得始起清淨種識。任持一切功德種子。由本願力。盡未來際起諸妙用相續無窮。由此應知唯有內識。上來釋違理難竟。次下六頌釋違教難。前三頌釋違三性難。後三頌釋違無性難。其釋初難論生起云。若唯有識。何故世尊處處經中說有三性。應知三性亦不離識。所以者何。頌曰。 > Explanation: The four lines of the verse are divided into two parts overall: the first half resolves \[the query regarding\] the causal seeds relied upon previously, and the second half directly clarifies the continuity of saṃsāra. 'Various karmas' refers to meritorious, non-meritorious, and immovable \[karmas\], that is, the volitional karma of defiled wholesome and unwholesome deeds. The retinue of karma is also given the name 'karma', because they together attract and fulfill vipāka fruits. Although this, as soon as it arises, perishes immediately without interruption and possesses no function able to attract future vipāka fruits directly, yet it perfumes the mūla-vijñāna, giving rise to its own function; this very function is called vāsanā. It is formed by the perfuming of karma's potentiality, distinguishing it from past and present karma, hence it is called vāsanā. Such vāsanās continue successively in uninterrupted succession until maturity, attracting vipāka fruits; this reveals the superior adhipati-pratyaya for future fruits. Objective and subjective aspects, name-and-form, minds and caittas, roots and branches—grasped by those, all are subsumed under the 'two graspings' (dvaya-grāha). The functions in the mūla-vijñāna directly perfumed and aroused by them to generate them directly are called the vāsanās of the two graspings. This reveals the vipāka-result minds of future lives and all the hetu-pratyaya seeds associated with them. 'Together' means that karma seeds and the seeds of the two graspings are together; this conveys the sense of remote and proximate conditions mutually assisting each other. Because karma's attraction of rebirth is prominent, the treatise mentions it first. 'Prior vipāka' refers to the karma vipāka-results of previous lives. 'Other vipāka' refers to the karma vipāka-results of subsequent lives. Although the seeds of the two graspings yield fruits limitlessly, the vipāka of karma yields fruits with exhaustion. Because the vipāka fruit is heterogeneous in nature and difficult to attract, whereas the niṣyanda and adhipati \[fruits\] are homogeneous in nature and easy to induce: when, through the maturing of seeds such as karma that induce other rebirths, the experience of the prior vipāka fruit is exhausted, it can further generate another distinct vipāka fruit. Due to this, the wheel of saṃsāra turns without end; why rely on external conditions for it to continue? The intent of this verse is: through karma and the two graspings, transmigration in saṃsāra is never separated from consciousness, because mind and caittas constitute its intrinsic nature. What are called karma vāsanās and so on here should be known to be none other than the three kinds of vāsanā. First, the nominal vāsanā (abhilāpa-vāsanā), which is the distinct direct seed of those conditioned dharmas. Nominal designation is of two kinds: first, expressive nominal designation, which is the differences of sound able to express meaning; second, object-revealing nominal designation, which is the mind and caittas able to cognize objects. The seeds perfumed and formed in accordance with these two nominal designations act as the distinct hetu-pratyaya of conditioned dharmas. Second, the ātman-clinging vāsanā (ātmagrāha-vāsanā), which refers to the seeds of falsely clinging to ātman and what belongs to ātman. Clinging to an ātman is of two kinds: first, innate clinging to an ātman, which is the clinging to ātman and what belongs to ātman abandoned through cultivation; second, conceptual clinging to an ātman, which is the clinging to ātman and what belongs to ātman abandoned through seeing. The seeds perfumed and formed in accordance with these two clingings to an ātman cause the distinctions between self and others among sentient beings and the like. Third, the existence-constituent vāsanā (bhavāṅga-vāsanā), which refers to the seeds attracting vipāka fruits of the three realms. The constituents of existence are of two kinds: first, defiled wholesome \[karma\], which is karma able to attract desirable fruits; second, unwholesome \[karmas\], which are karmas able to attract undesirable fruits. The seeds perfumed and formed in accordance with these two constituents of existence cause the vipāka fruits to be differentiated into wholesome and unwholesome destinies. One should know that the ātman-clinging and existence-constituent vāsanās are adhipati-pratyayas with respect to differentiated fruits. What is called 'karma vāsanā' here should be understood as precisely the existence-constituent vāsanā. The vāsanās of the two graspings should be understood as precisely the two vāsanās of ātman-clinging and nominal designation. Because they are perfumed and formed by grasping ātman and what belongs to ātman and by grasping nominal designations, both are called 'grasping'. Since transmigration in saṃsāra is caused by vāsanās, the saṃsāra thus induced has differences of coarse and subtle; hence various sūtras and treatises state that there are two kinds: First, fragmented saṃsāra (pariccheda-saṃsāra), which refers to coarse vipāka fruits of the three realms induced by defiled wholesome and unwholesome karma assisted by the force of kleśāvaraṇa. Because the duration of body and lifespan has a fixed limit according to the power of causes and conditions, it is called 'fragmented'. Second, inconceivable transformational saṃsāra (acintya-pariṇāmi-saṃsāra), which refers to exquisite, subtle vipāka fruits induced by uncontaminated conceptual karma assisted by the force of the hindrance to the knowable (jñeyāvaraṇa). Because the body and lifespan are altered by the power of compassionate vows without fixed limits, it is called 'transformational'. Because it is directly sustained and induced by uncontaminated samādhi and vows and its wondrous function is difficult to fathom, it is called 'inconceivable'. Or it is called a mind-made body (manomaya-kāya), because it is accomplished according to one's mental vow. Why sustain and induce the fruit of saṃsāra? It is for the sake of realizing bodhi for oneself and benefiting and gladdening others. Because pratyekabuddhas and śrāvakas of indeterminate lineage, as well as bodhisattvas who have attained sovereignty and great vows, have permanently severed and subdued kleśāvaraṇa, there is no possibility of their receiving future fragmented bodies again. Fearing that prolonged practice of the bodhisattva deeds would be abandoned, they then, through the power of uncontaminated superior samādhi and vows, like the method of prolonging life, sustain the cause of their present body, causing them to induce fruits continuously over a long period. Repeatedly sustained by samādhi and vows in this way, they continue until attaining unsurpassable bodhi. Why do they further need the assistance of the hindrance to the knowable? Because the hindrance to the knowable obstructs great bodhi; in order to abandon it, they remain in their bodies for a long time. Furthermore, the hindrance to the knowable is the support for defilement; if this hindrance did not exist, that \[embodied state\] could never exist. Therefore, it provides great assistance for the body's duration. From this, one should know that the nature of transformational saṃsāra is subsumed under defiled vipāka fruits, and is an adhipati-phala with respect to uncontaminated karma. Just as transmigration in saṃsāra across prior, posterior, and middle points does not depend on external conditions and arises from internal consciousness, the continuity of pure dharmas should also be known to be the same. That is, uncontaminated seeds adhering to the mūla-vijñāna from beginningless time are repeatedly aroused and gradually augmented through the pravṛtti-vijñānas and so on, until at the culmination when buddhahood is attained: the originally defiled consciousness-seeds are transformed and abandoned, and newly arisen pure seed-consciousness is transformed and acquired, sustaining all seeds of merit. By the power of original vows, it gives rise to all wondrous functions continuously and endlessly to the end of the future. From this, one should know that there is only internal consciousness. Above, the resolution to the objection concerning conflict with reason is complete. Next, the following six verses resolve objections concerning conflict with scriptural teaching. The first three verses resolve the objection concerning conflict with the three natures, and the last three verses resolve the objection concerning conflict with the absence of nature. Introducing the first objection, the treatise says: 'If there is only consciousness, why did the World-Honoured One state in various sūtras that there are three natures?' One should know that the three natures are also not separate from consciousness. Why is this so? The verse states: > — English (machine translation) (machine translation) - [Previous: 1.34](https://indike.org/pramana/in.bauddha.taisho.2804.1.34) - [Next: 1.36](https://indike.org/pramana/in.bauddha.taisho.2804.1.36) - [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.1.35) — English, machine translation ## Linked texts (4) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.74.3) — Classical Chinese - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.4.259) — Classical Chinese - [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832.6.8) — Classical Chinese - [唯識三十論頌](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika*zh-xuanzang.1.31) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2804.1.35](https://indike.org/pramana/in.bauddha.taisho.2804.1.35) · Pramāṇa