○七識頌
Seven Consciousness Verses
帶質有覆通情本 隨緣執我量為非
八大徧行別境慧 貪癡我見慢相隨
With its nature colored by delusion, it clings to what is felt as self, Following conditions, it grasps at an "I" — a mistaken measure of reality. Eight great vexations, universal mental factors, and a specific wisdom, Accompanied by attachment, ignorance, self-view, and arrogance.
此頌七識境量心所也。此識唯緣帶質境以心緣心。名真帶質。言通情本者。以揀六識緣外境為似帶質也。以此七識緣內見分為我。中間相分。識與見分本質。交帶變起。故名為真。三性之中。唯有覆無記。謂此識雖無善惡。而有四惑我見。相應而起。蓋覆真性。故名有覆無記。隨緣執我量為非。此句揀量也。若言帶質境。則屬比量所緣。今因執內見分為我。以非我計我。恒謬執故。故名非量。此識唯具十八心所。以雖無善惡。而為染污意。故具八大徧行并別境中慧。慧即我見。貪癡見慢。同一我見故。餘不具者。以善是淨法。此識染污。小隨麤猛。此識微細。由見審決。故疑無容起。愛著我故。嗔不得生。故唯四惑。然無別境四者。以欲希望。此識任運無所希望。故無欲。解者。印持未定境。此識恒緣定事。故無勝解。念乃記憶曾所習事。此識恒緣現所受境。無所記憶。無不定四者。悔者。悔先所作。此識恒緣現境。故無惡作。睡眠必依身心重昧外眾緣力此識一。類內執。不假外緣。故無睡眠。尋伺二法麤細發言。淺深推度。此識唯依內門而轉。一類執我。故皆無之。
恒審思量我相隨 有情日夜鎮昏迷
四惑八大相應起 六轉呼為染淨依
Constantly pondering and calculating, clinging to a sense of self, Sentient beings remain in darkness, day and night. With the four defilements and eight great companions, it arises, The six consciousnesses call it the foundation of purity and defilement.
此頌七識力用也。此識恒常思察量度第八見分為我。故云恒審思量我相隨。恒之與審。八識中四句分別。第八恒而非審。不執我。無間斷故。第六審而非恒。以執我。有間斷故。前五非恒非審。不執我故。唯第七識亦恒亦審。以執我無間斷故。有情由此生死長夜。而不自覺者。以與四惑八大相應起故。第六依此為染淨者。由此識念念執我。故令六識念念成染。此識念念恒思無我。令六識念念成淨。故六識以此為染淨依。是為意識之根。以此識乃生死根本。故參禪做工夫。先要志斷四惑。內離我見。方有少分相應。
This verse describes the power and function of the seventh consciousness. This consciousness constantly examines and measures the eighth consciousness's nature, taking it as the "self." Thus, it is said, "Constantly pondering and measuring, the self-image follows."
We can distinguish the concepts of "constant" and "pondering" among the eight consciousnesses through four categories:
- The eighth consciousness is constant but not pondering—it does not grasp at a self because it is unceasing. - The sixth consciousness ponders but is not constant—it grasps at a self because it is interrupted. - The first five consciousnesses are neither constant nor pondering—they do not grasp at a self. - Only the seventh consciousness is both constant and pondering—it grasps at a self without interruption.
Because of this consciousness, sentient beings wander through the long night of birth and death, yet remain unaware. This is because it arises together with the four defilements and eight great accompanying mental states.
The sixth consciousness depends on this seventh consciousness to become either defiled or pure. Because this consciousness grasps at a self in every moment, it causes the sixth consciousness to become defiled in every moment. Conversely, when this consciousness constantly contemplates non-self, it enables the sixth consciousness to become pure in every moment. Thus, the sixth consciousness relies on this seventh consciousness as its basis for defilement and purity—this is the root of the mental consciousness.
Since this consciousness is the very root of birth and death, those who practice meditation and engage in spiritual cultivation must first resolve to cut off the four defilements. Only by inwardly letting go of the view of self can one begin to have a small measure of realization.
極喜初心平等性 無功用行我恒摧
如來現起他受用 十地菩薩所被機
此頌七識轉識成智也。分別俱生我法二執。乃六七識各有所執。分別二執。從初發心。六識修生空觀。至七信位。斷分別我執。隨入法空觀。歷三賢位。至初地方斷。此則七識當轉平等性智。因有俱生二執未淨。故此識未得純淨無漏。故曰極喜初心平等性。無功用行我恒摧。謂六識恒住雙空觀中。至第七遠行地。方捨藏識。破俱生我執。至八地無功用行。則我執永伏。法執。間起。故云恒摧。若此七識轉成無漏平等性智。在佛果位中。現十種他受用身。為十地菩薩說法。菩薩所被之機也。行人此識一轉。則不動智念念現前。法界圓明。湛然常住矣。