○六識頌
Verses on the Six Consciousnesses
三性三量通三境 三界輪時易可知
相應心所五十一 善惡臨時別配之
The three natures, three measures, and three realms are interconnected, In the cycle of the three realms, this is easy to understand. Fifty-one mental factors correspond to the mind, Distinguished and applied in moments of good and evil.
此頌六識。初句言六識善惡無記三性。現量比量非量。性境帶質獨影。一一皆具。以諸識中唯此具足。故其力最強。三界生死善惡因果。唯此識造。故云三界輪時易可知。所以能取三界生死者。以五十一心所法法全具。故業力殊勝。但就善惡一念起時。則心所齊集。以類相從。故云分別配之。則易可知也。然意識有五種緣境不同。五種。謂明了意識。散位獨頭意識。定中獨頭意識。夢中獨頭意識。散亂獨頭意識。此五種緣境。唯後夢中散亂位二種。單緣獨影境。其前三種。皆能緣三境。以凡有影像皆落意識窼臼。故參禪工夫。必要離心意識者。要不墮光影門頭。以非真實故耳。
This verse speaks of the six consciousnesses. The first line states that the six consciousnesses all possess the three natures: wholesome, unwholesome, and neutral. They involve direct perception, inference, and non-valid cognition, and engage with objective reality, reality mixed with subjective projection, and purely mental images. Among all forms of consciousness, only this one is fully equipped, making its power the strongest. The cycle of birth and death in the three realms, along with wholesome and unwholesome karma and their results, is created solely by this consciousness. Hence it is said, "When turning in the three realms, it is easy to know." The reason it can grasp the birth and death of the three realms is because it fully possesses all fifty-one mental factors, giving it exceptional karmic power. Whenever a single thought of good or evil arises, all corresponding mental factors gather together according to their kind. Thus it is said, "When differentiated and matched, it becomes easy to know."
However, the mental consciousness has five different ways of engaging with objects. These five are: clear and distinct consciousness, scattered solitary consciousness, meditative solitary consciousness, dream solitary consciousness, and confused solitary consciousness. Among these five ways of engaging objects, only the latter two—dream and confused states—engage solely with purely mental images. The first three are all capable of engaging with all three types of objects. Because wherever there is any mental image, it falls into the trap of the mental consciousness, the practice of meditation necessarily requires transcending the mind and consciousness. The aim is to avoid getting stuck in the realm of mere appearances, since these are not ultimately real.
性界受三恒轉易 根隨信等總相連
動身發語獨為最 引滿能招業力牽
The nature, realm, and feelings are constantly changing, Roots and secondary afflictions are all connected with faith and others. Moving the body and producing speech are the most prominent, Leading and completing actions, they draw karmic force.
此頌六識業力強勝也。受雖云三受。其實有五。內外麤細之不同。謂苦樂憂喜捨。逼悅心曰憂喜。逼悅身曰苦樂。憂喜苦樂不行時。名為捨受。以此六識於三性三界五受恒常轉變改易也。正如善時忽生一惡念。喜時忽生一憂念。改易不定。次句承之云。若惡念起時。則根本與隨煩惱連帶而起。若善念起時。信等善法亦相連而起。以其善惡心所齊行。故助其強勝耳。於八識中。能動身發語。獨此識最強。其造善惡之業。亦此識最強。引者。能引諸識作業。滿者。能滿異熟果報。故一業引一果。多業能圓滿。其所造業力。招後報者。則牽引八識受生死苦。故八識頌云。界地從他業力生者此耳。故楞伽。不立七識。但言真識現識分別事識。足知此識過患最重也。
This verse speaks of the powerful and dominant activity of the six consciousnesses. Although sensation is said to be of three kinds, in reality there are five, distinguished by their internal and external, coarse and subtle aspects: suffering, pleasure, sorrow, joy, and equanimity. When the mind is oppressed or pleased, it is called sorrow or joy; when the body is oppressed or pleased, it is called suffering or pleasure. When sorrow, joy, suffering, and pleasure are not active, it is called equanimity. These six consciousnesses constantly shift and change among the three natures, the three realms, and the five sensations. Just as an evil thought may suddenly arise during a good moment, or a sorrowful thought may emerge during a joyful moment, their transformations are unstable. The next line continues: when an evil thought arises, fundamental and secondary afflictions arise together; when a good thought arises, wholesome qualities such as faith also arise in connection. Because wholesome and unwholesome mental factors operate together, they enhance this dominance. Among the eight consciousnesses, this consciousness is the strongest in moving the body and producing speech. It is also the strongest in creating wholesome and unwholesome karma. "Leading" refers to its ability to guide the other consciousnesses in creating karma; "fulfilling" refers to its capacity to bring about the maturation of results. Thus, one action leads to one result, and many actions can bring about complete fruition. The karmic force it creates, which brings future retribution, drags the eight consciousnesses into the suffering of birth and death. Therefore, the verse on the eight consciousnesses says: "The realms and states arise from the karmic force of others." This is what it means. Hence, the *Laṅkāvatāra Sūtra* does not establish a seventh consciousness but only speaks of the true consciousness, the manifesting consciousness, and the discriminating consciousness of phenomena. This is enough to understand that this consciousness carries the heaviest burden of faults.
發起初心歡喜地 俱生猶自現纏眠
遠行地後純無漏 觀察圓明照大千
The initial resolve on the Joyful Ground, Though latent, still arises: inborn clinging slumbers. Beyond the Far-Reaching Ground, pure undefiled insight; Perfect observation illumines the vast cosmos.
此頌六識轉成妙觀察智也。以第六識。順生死流。具有分別俱生我法二執。若逆流還源。亦仗此識作我法二空觀。今轉識成智。從觀行位。入生空觀。至七信位。方破。分別我執。天台云。同除四住此處為齊。從八信起。作法空觀。歷三賢位。至初地初心。方斷分別法執。故云發起初心歡喜地。俱生二執方現。故云現纏眠。纏。目現行。眠。目種子。以俱生我法二執。乃七識所執者。七識無力斷惑。亦仗六識入二空觀。初則有相觀多。無相觀少。至第七遠行地。六識恒在雙空觀。方破俱生我執。俱生法執永伏不起。至此六識方得純淨無漏。相應心所亦同轉成妙觀察智也。若此識成智。則日用現前六根門頭。放光動地。一切云為。皆大機大用矣。
This verse describes how the sixth consciousness transforms into the Sublime Insight Wisdom. The sixth consciousness, following the flow of birth and death, grasps the dual attachments to self and phenomena, both distinct and innate. If one goes against the flow and returns to the source, this very consciousness also serves as the basis for realizing the emptiness of self and phenomena. Now, when consciousness is transformed into wisdom, starting from the stage of contemplative practice, one enters the contemplation of self-emptiness. By the seventh stage of faith, one finally breaks the distinct attachment to self. Tiantai says that removing the four abodes here is equal. From the eighth stage of faith onward, one undertakes the contemplation of phenomenal emptiness. Passing through the three virtuous stages, by the initial stage of the first ground, one finally cuts off the distinct attachment to phenomena. Thus it is said, "Arising at the beginning of the joyful ground." The innate dual attachments then manifest, hence "present entanglement and latency." Entanglement refers to active manifestations; latency refers to seed potentials. The innate attachments to self and phenomena are held by the seventh consciousness. The seventh consciousness has no power to cut off afflictions; it too relies on the sixth consciousness to enter the dual contemplation of emptiness. Initially, contemplation with characteristics is more frequent, while contemplation without characteristics is less. By the seventh ground, the Far-Reaching Ground, the sixth consciousness continuously abides in the contemplation of both emptinesses, and only then breaks the innate attachment to self. The innate attachment to phenomena remains permanently subdued and does not arise. At this point, the sixth consciousness becomes pure and undefiled. Its associated mental factors also transform together into the Sublime Insight Wisdom. Once this consciousness becomes wisdom, then in daily life, before the six sense faculties, one radiates light and shakes the earth. All actions and activities become great functions and great operations.