---
title: "八識規矩論義 · 初頌凡情"
description: "八識規矩論義是清代佛教學者善漳等人對玄奘大師八識規矩頌的論釋錄集，屬唯識學重要注疏。該書以性起論為核心，系統闡述阿賴耶識、末那識及前六識的體性、功能與轉依機制，融合如來藏思想與唯識理路。作者立足唐代唯識框架，結合清代漢傳佛教實踐需求，深化了識變理論與修證次第的關聯。此論為研究唯識學與漢傳佛教思想演進的關鍵文獻，在唯識宗典籍中具有承先啟後的學術地位。"
url: "https://rushiwowen.co/en/r/cmcy7g3jt02k6l804upgosxh9"
---

### 初頌凡情

> First Stanza: Ordinary Sentiments

性境現量通三性 眼耳身三二地居徧行別境善十一 中二大八貪瞋癡五識同依淨色根 九緣七八好相隣合三離二觀塵世 愚者難分識與根

> Objects perceived directly, with their own nature, span three moral categories, The eye, ear, and body senses operate in the first two realms of desire and form. Accompanying experiences, specific perceptions, and eleven wholesome states, Two middling, two great, eight large forces—plus craving, anger, and ignorance. The five senses all rely on a subtle, pure foundation, With nine, eight, or seven conditions—they work closely together. Some senses unite directly, others need distance to perceive the world, The unwise find it hard to tell the difference between the sense organ and its object.

今論八句中初句云。

> Now, in our discussion of the eight-line verse, the first line states:

性境現量通三性

> Objects of direct perception, with their inherent nature, operate across good, evil, and neutral states.

論曰云何性境現量而通三性耶。答。所云性境者。不改易。為之性。所對五塵。為之境。此之以性為境者。謂地水火風。以四大而為之性也。境也。問。云何不改易性耶。答。地以堅固為性。水以濕為性。火以熱為性。風以動為性。以四大。各云性者。如火欲凉。決不可得故。風欲靜者。不可得故。下二義可知。故云性不可易也。又四大各徧。無欠無餘。故名四大。又能生。聲香味觸為之四微。即能所八法。共名為色聲香味觸由對四大。故名四微。色言色。與四微。即為之五塵性境。收盡內之根身。外之器界。以至明暗顯色等。方圓形色等。行住坐臥有表色等。總為第八識親疎相分。是果報識性持也。總以五識所緣性境而成現量境故。是見相二分種子之所生也。若未破無明迷性。是徧計性所收。若破迷性。即依他起性。相似雖有。性是無也。似依他性即圓成故。現量者。現謂顯現。非過未故。又如鏡光故。量謂度量。是率爾心如鏡照像。不留情故。現如影像。量如鏡光耳。又見相二分。各有自種。在八識種內。一齊生者。無前後際故。

> The treatise asks: How is it that a nature-realm object is directly perceived and yet can correspond to the three natures? The answer is: What is meant by "nature-realm object"? "Nature" refers to that which is unchanging and unalterable. "Realm" refers to the objects of the five senses. This concept of taking "nature" as the realm means that earth, water, fire, and wind—these four primary elements—constitute its fundamental nature. This is the realm. Question: How is it that nature is unchanging and unalterable? Answer: Earth has solidity as its nature, water has wetness as its nature, fire has heat as its nature, and wind has motion as its nature. Each of the four elements has its fixed nature. For example, if you want fire to be cool, that is absolutely impossible. If you want wind to be still, that is also impossible. The same principle applies to the other two elements. Therefore, it is said that nature cannot be changed. Furthermore, each of the four elements pervades everywhere, without deficiency or excess, which is why they are called the "four great elements." They also give rise to sound, smell, taste, and touch, which are called the "four subtle objects." Together, these make up the eight dharmas—the four primary elements and their four derived subtle objects—which collectively are called form, sound, smell, taste, and touch. "Form," when combined with the four subtle objects, constitutes the five-sense nature-realm objects of the five sense faculties. These nature-realm objects encompass both the inner sense organs (the body) and the outer material world (the environment), including brightness and darkness (visible colors), shapes like squares and circles (forms), and expressive actions such as walking, standing, sitting, and lying down (postures). All of these are the direct and indirect images (nimitta) of the eighth consciousness (alaya-vijnana). They are sustained by the karmic seeds of the retributive consciousness (vipaka-vijnana). Overall, the mind is directly perceived by the first five consciousnesses, thereby forming a direct perception-present realm. Thus, these nature-realm objects are produced from the seeds of both the perceiving subject (darsana-bhaga) and the perceived object (nimitta-bhaga). If the delusion of ignorance over original nature has not been broken, this realm belongs to the nature of conceptual construction (parikalpita-svabhava). If the delusion over nature has been broken, it becomes the nature of dependent origination (paratantra-svabhava). In this dependent nature, although things appear to exist, their true nature is emptiness. This dependent nature is ultimately identical to the perfected nature (parinispanna-svabhava). "Direct perception" means that perception is immediate and manifest, not belonging to the past or future. It is like the light of a mirror. "Measure" refers to the act of assessment. It is the immediate mind that, like a mirror reflecting an image, does not linger with emotional attachment. The image is like the reflection, while the measure is like the mirror's light. Moreover, the subject (perception) and object (the perceived) each have their own seeds within the seeds of the eighth consciousness. These seeds arise simultaneously, without any sequence before or after.

云通三性者。一善性。二惡性。三無記性。所云性者。種也。以藏識中。無始已來。所熏善性種子。惡性種子。及無記性種子。各性種子。決不能改。似若栴檀香與臭蒜。決是各性。是故觸境中。或如惡人打鳥。率爾心起即成現量。一剎那際。落意識中即成比量。引善性種子。即生慈念。成善現行。惡性種子。觸五塵性境。成現量。落比量意識中。生惡現行。起隨喜善念惡念亦復然。也故云性境。以成現量。而又成比量。通善性惡性無記性。各種生現行者。乃至性境中觸十善境。通現比二量。或十惡境。通現比二量。若本無善惡種子。故觸善境不生善。惡境不生惡。既無善惡現行種子。名無記種也。今七識中。善惡現行。熏在藏識內。即成八識中引業種。遷至當來。必成善惡苦果樂果也。是為當來異熱果耳。故云通三性因果。決無差也。

> The concept of the "Three Natures" is explained as follows: the first is the nature of goodness, the second is the nature of evil, and the third is the nature of moral neutrality. Here, "nature" refers to seeds—impressions stored in the deep consciousness (the storehouse consciousness). Since beginningless time, various seeds have been ingrained through habitual actions: seeds of goodness, seeds of evil, and seeds of moral neutrality. These seeds are fixed in their nature and cannot be changed. For example, the fragrance of sandalwood is distinctly different from the stench of rotten garlic—each has its own unchanging essence. Thus, when we encounter an object or situation, it triggers immediate reactions. For instance, if an evil person shoots a bird, the very first instant of awareness is direct perception. In the next moment, this lands in the conscious mind and becomes conceptual perception, which then activates seeds. If it activates seeds of goodness, it gives rise to compassionate thoughts, manifesting as virtuous actions. If it activates seeds of evil, when it encounters the sensual qualities of the five senses via direct perception, it then falls into the conscious mind's conceptual perception, leading to the manifestation of evil actions. The same process applies to either wholesome or unwholesome thoughts that arise spontaneously. Therefore, we speak of "nature-objects" (the fundamental qualities of experiences) as they form the basis for direct perception. Yet they also become part of conceptual perception, encompassing all three natures—good, evil, and morally neutral. Each kind of seed gives rise to its corresponding manifest actions. In the realm of nature-objects, encountering the ten wholesome actions involves both direct and conceptual perception. Similarly, encountering the ten unwholesome actions also involves both. If there are no inherent seeds of good or evil to begin with, then encountering a wholesome object will not produce goodness, nor will an evil object produce evil. Without such seeds manifesting, this is called "morally neutral seeds." Now, in the seventh consciousness (the ego-consciousness), the manifestation of good and evil actions leaves imprints in the storehouse consciousness. These become the karmic seeds that drive future rebirths. Without fail, these will ripen as bittersweet or joyful results in the future. This is what is meant by the "future ripened fruition" (maturation of karma). Hence the teaching: The three natures interact with causality, and this process is utterly infallible.

眼耳身三二地居

> The faculties of seeing, hearing, and feeling are present in the first two stages of meditative concentration.

論曰。云何眼耳身三識。只通初禪及二禪天耶。即不通上界三禪四禪天耶。答。下欲界。五趣雜居地中。八識全俱。初禪二禪天。無欲界。鼻舌二識。捨段食故。無香味塵。今二地者。只六識。一眼識。二耳識。三身識。四意識。五末那識。六即黎耶識。又初禪具六識者。由捨離欲界生得初禪喜。又得淨妙樂故。況有覺觀二心。以常出定。說法利益諸梵天眾。二禪光音天眾。雖無覺觀。亦有喜心。名定生喜樂地以得深定。喜樂心故。雖不常出定。以光中示說法音。故諸梵眾。亦有眼耳身三識之境。故云眼耳身三二地居者。信矣。又問。初禪二禪。可有尋伺二心所耶。答。初禪未入定前。有尋有伺。已入定後。有伺無尋。二禪唯伺無尋。以有喜樂心。豈無伺矣。又問三禪可有眼耳身三識耶。答。唯在定中。得受靜妙之樂。故無三識。伺心雖有。細不現故。四禪捨樂。無想念。滅意識。全無伺所心故。唯七識緣第八識成有覆無記性。有真帶境。以心緣心故。以見分成影作境故。若四空天。以滅七識見分無真帶質故。以無內外境故。名四空天耳。唯留第八藏識。及五心所故。若至非非天。即無五心所。以定入者。止息心故。只有計存我種。未破無覆無明識性。是故報盡還入輪迴。若能斷我種。即捨生死。成阿羅漢者。此矣。

> \*\*Explanation\*\*: Why do eye, ear, and body consciousness only exist in the first and second dhyāna (meditative absorptions), but not in the higher third and fourth dhyānas? \*\*Answer\*\*: In the desire realm, the "Five Destinies Mixed Dwelling Ground" contains all eight consciousnesses completely. In the first and second dhyāna heavens, there is no desire realm, so the nose and tongue consciousnesses are absent—since beings here have abandoned solid food, there are no smells or tastes to perceive. In these two levels, only six consciousnesses operate: 1. Eye consciousness 2. Ear consciousness 3. Body consciousness 4. Mind consciousness 5. Manas consciousness 6. Ālaya consciousness Furthermore, the first dhyāna possesses six consciousnesses because practitioners have abandoned the desire realm and attained the joy of the first dhyāna. They also experience pure, subtle bliss, and still have directed thought (vitarka) and sustained attention (vicāra). Since they often emerge from meditation to teach and benefit the Brahmā assembly, their consciousnesses remain active. In the second dhyāna, the "Radiant Light Heaven" beings lack directed thought but still have joy. This level is called "the ground of bliss born of concentration," because deep meditation brings both joy and bliss. Although they don't leave meditation often, they display teaching sounds in light, so the Brahmā beings still perceive objects through eye, ear, and body consciousness. Thus the saying, "Eye, ear, and body consciousness dwell in the two levels," is indeed true. \*\*Further Question\*\*: Can the first and second dhyānas have the mental factors of seeking and observing (vitarka and vicāra)? \*\*Answer\*\*: In the first dhyāna, before entering full meditative absorption, one has both seeking and observing. After entering absorption, one has observing but no seeking. The second dhyāna has only observing, not seeking—but because there is still joy and bliss, how could there be no observing? \*\*Question\*\*: Can the third dhyāna have eye, ear, and body consciousness? \*\*Answer\*\*: No. While in meditation in the third dhyāna, one experiences only pure, subtle bliss, so these three consciousnesses are absent. Although observing may still exist, it is too subtle to manifest. In the fourth dhyāna, one abandons all bliss, has no thoughts, and extinguishes the mind consciousness entirely. Since there is absolutely no mind or observing, only the seventh consciousness (manas) remains, taking the eighth consciousness (ālaya) as its object. This creates a "covered but indeterminate" state, where the mind takes the mind itself as an object, forming an image through its own seeing portion. As for the Four Formless Heavens (kṛtsna-āyatana), they extinguish the seeing portion of the seventh consciousness, cutting off both inner and outer objects—hence their name. Only the eighth storehouse consciousness and five mental factors remain. In the highest formless heaven (the Heaven of Neither Perception nor Non-Perception), even these five mental factors vanish, because those in this absorption have fully stilled the mind. Only the seed of "self" persists, unmatured, still wrapped in the unconscious ignorance of the eighth consciousness. When the karmic reward of this state ends, beings fall back into the cycle of rebirth. But when one cuts off this seed of self—that is, escapes birth and death and becomes an Arhat.

徧行別境善十一

> Five universal mental factors, five particular mental factors, and eleven wholesome mental factors.

論曰徧行。以八個識中。與何識相應。又別境。云何不與徧行。五心所同耶。又善十一心所。亦與何識相應耶。答云。五心所云徧行者。以周徧行履。一切地。一切性。一切心。一切時。循環來往無休息故。又如微波。亦如瀑流性。名現識等流性故。即觸作意受想思等。五心所也。以內外皆應酬故。乃至四空天處尚相應故。常無斷也。故名徧行。即有四義。為之徧行。所云四義者。一徧一切地。乃至四空天處。常相應故。名徧一切地。下界則可知耳。二徧一切性種。以善惡種子觸境時。即作意觸受想思五心所等。常相應故。無記性等。即可知耳。是故善惡無記三性。盡皆應故。名徧一切性。三徧一切心。即八個諸識心王。內外應故。如前作意觸境等。生諸善惡無記心故。名徧一切心耳。四徧一切時。即如水瀑流。應時無休息故。名徧一切時耳。由此四義。故名徧行也。今云五心所者。謂心王為能使。心所為所使。如父使子不相違故。故名心所。更有餘四十六個心所。亦此義耳。問。五心所義。即今知也。但五心所各性。各業作用。其義云何。答夫性者。其各體種性。不可改也。其業用力。各有能也。其餘心所。亦準例義均知。今一一分開。略為論釋。

> \*\*Question:\*\* The Treatise says that the Universal mental factors operate in all eight consciousnesses. Which consciousness do they specifically correspond to? Also, what about the Particular mental factors? Why aren't they included in the Universal category, like the five mental factors are? Furthermore, which consciousness do the eleven Virtuous mental factors correspond to? \*\*Answer:\*\* The five mental factors are called "Universal" because they are present and active everywhere—across all realms (all "grounds"), all types of nature (good, evil, neutral), all minds (the eight consciousnesses), and all times. They flow continuously, like a gentle wave or a rushing waterfall, without rest. This is the nature of the manifest consciousness and its continuous flow. The five factors—contact, attention, feeling, perception, and volition—are always active, responding to both internal and external stimuli. Even beings in the Formless Realm, up to the highest heavens, still possess these factors without interruption. That is why they are called "Universal." There are four meanings to the term "Universal": 1. \*\*Universal across all Grounds:\*\* These factors are present in all states of existence, from the lowest to the highest (the Formless Realm). They are always present. Their presence in the lower realms is obvious. 2. \*\*Universal across all Natures:\*\* When a good or evil seed encounters an object, these five factors (attention, contact, feeling, perception, volition) immediately arise. They are always present, even with neutral karma. Therefore, they accompany all three natures: good, evil, and neutral. 3. \*\*Universal across all Minds:\*\* As mentioned before, these factors arise with all eight consciousnesses, responding to internal and external stimuli. When attention contacts an object, it generates a good, evil, or neutral mind. This is why they are called "Universal across all Minds." 4. \*\*Universal across all Times:\*\* Like a waterfall, they flow continuously without pause. This is why they are called "Universal across all Times." Because of these four meanings, these five factors are called "Universal." Now, regarding the term "mental factors": The mind (the king) is the agent, and the mental factors are its servants. Just as a father directs his son, the mind directs the mental factors without conflict. This is why they are called "mental factors." The same principle applies to the other forty-six mental factors. \*\*Question:\*\* I now understand the meaning of the five mental factors. But what about the specific natures and functions of each? What are they? \*\*Answer:\*\* As for "nature," it is the fundamental, unchanging quality inherent in each factor. "Function" refers to the specific ability each factor has to act. The same logic applies to the remaining mental factors. I will now explain each one individually in a brief commentary.

△問。云何名觸心所耶。

> Question: What is the mental factor known as "contact"?

答。所云觸者。謂有根塵識和合。不帶名言。得法自相。故名曰觸。又觸者。以令心。心所觸境為自性故。受想思等。為觸自業故。名曰觸。如眼識等觸。即耳鼻舌身識觸等。亦復然也。成五觸耳。

> \*\*Question: What is contact?\*\* Contact means the coming together of a sense faculty, an object, and consciousness. It occurs without the involvement of conceptual labeling, allowing one to directly perceive the unique characteristics of a phenomenon. That is why it is called contact. Furthermore, contact has the nature of causing the mind and mental factors to engage with their respective objects. Feelings, perceptions, and volitions arise based on contact as their active cause, which is why it is named contact. For example, the contact associated with eye-consciousness occurs in the same way for ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. These constitute the five types of contact.

問。云何名作意心所耶。

> \*\*Question:\*\* What is the mental factor known as "attention" (manasikāra)?

答。所云作意者。謂能警諸心所。如受想思等。為自性故。引起諸心所等。為自業故。名作意心。如共一室。以一人先惺。驚惺眾心故。所以作意最比餘力心所強故。

> Awareness, mental engagement—this is what directs the mind. It alerts all mental factors—such as feeling, perception, and intention—as its own nature. It stirs and awakens these mental factors, which is its own function. Thus, this is called the mind of engagement. It is like a single room where one person first wakes up, startling everyone else awake. That is why this engagement has greater force and strength than the other mental factors.

云何名受。

> What is meant by feeling?

答。所云受者。謂領觸等。作意心起。故領納違順等境。順者是樂境。違者逆也。是苦境也。以領納。違順等境。為自性故。起憎愛等心。為自業故。又不順不違等境。即不苦不樂受為自性故。不起憎愛等心。為自業故。名為受耳。

> Answer: What is called "sensation" means experiencing contact and other sense data. When attention arises in the mind, we then become aware of pleasant, unpleasant, and neutral experiences. Pleasant experiences are what we enjoy; unpleasant ones are what we resist or dislike, and bring us suffering. The essential nature of sensation is to receive these pleasant, unpleasant, and neutral experiences. Its function is to give rise to feelings of attachment, aversion, or indifference in the mind. As for neutral experiences—those that are neither pleasant nor unpleasant—the nature of sensation here is simply to receive a feeling that is neither suffering nor happiness. Its function is to not produce feelings of attachment or aversion. This is what is meant by "sensation."

云何名想。

> What is "thinking"?

答云想者。由前領受心所之境。故于領受境上。取像專繫為自性故。復於所受境上。施設名言。為是有耶無耶。善耶。惡耶。苦耶。樂耶。種種名。種種言句。為自業故。即名為想。即尋心為體耳。

> Explanation of "Perception" (saṃjñā): It arises from the object experienced by the mind's previous act of sensation. Thus, based on that experience, its nature is to grasp and focus on an image. Then, in relation to that experience, it establishes labels and concepts, asking: Is this real or not real? Good or bad? Painful or pleasant? Through this, it creates various names, various expressions, as its own activity. This is what we call perception. It simply takes mental seeking as its essence.

云何名思。

> How is "thinking" understood?

答。所云思者。謂想心所希于境上。由未定故。故于想境上。重又細察故名思耳。以令餘心所緣境。成善成惡等心所故。故以伺心所為體耳。以上想思尋伺。是散位獨頭在後文中辨也。若在八正道中。即正見。正思惟了明第一義。故通聖心。又如來三七思惟如是事。恐先說最上乘。眾生不信。反招墮落也。故名思耳。以上釋五徧行心所。各性各業力竟。

> The term "thought" refers to the mental factor of conceptualization, which grasps toward objects. Because the mind is not yet settled, it repeatedly examines and scrutinizes the object of thought—this is what is meant by "reflection." This enables the other mental factors to engage with their objects, creating virtuous or non-virtuous states of mind, and thus the nature of "reflection" is based on the mental factor of investigation. The concepts of thought, reflection, initial application, and sustained application described above pertain to the scattered mind of ordinary experience, which will be further clarified later in the text. In the context of the Eightfold Path, these correspond to "Right View" and "Right Intention," which illuminate the ultimate truth—hence, they are connected to the enlightened mind. Likewise, when the Tathagata reflected for three weeks on whether to teach, His concern was that if He first taught the highest path, sentient beings might not believe and would instead fall into ruin. This is again an example of "reflection." Thus concludes the explanation of the five universal mental factors, their individual natures and functions.

△次釋五別境。即欲勝解三摩地念慧等。是五別境。

> Now we will explain the five specific mental factors: desire, resolution, concentration, mindfulness, and wisdom. These are the five domain-specific mental functions.

△問。云何各別境耶。

> Question: What are the distinct and separate realms of experience?

答。與前五徧行心所性業不同。如前五心所等。由觸等。故有作意受想思境起。是故能徧一切諸善惡無記心故。今此別境者。以各別境起。不通餘境緣故。故為之別境耳。

> Answer. This differs in nature and function from the first five universal mental factors. In the case of the earlier five mental factors, due to contact and so on, intention, feeling, perception, and volition arise in response to the object, which is why they pervade all virtuous, non-virtuous, and neutral states of mind. As for these specific mental factors (the "particulars"), they arise in relation to specific objects and do not extend to other objects or conditions. Therefore, they are called "particular mental factors."

問。云何是五別境。各有性耶。業耶。

> Question: What are the five specific states of mind? Do they each have their own nature or function?

答。一一示之。

> "Yes. I will show you each one clearly."

云何名欲。

> What is desire?

答。欲者。謂於所緣善等境。希望為自性故。惡境亦同心勤依善惡等境。不改為業。有欲者。由愛即受。不欲者。即捨故非徧行。是別境攝耳。

> Answer: "Desire" (chanda) means that, with regard to objects that are virtuous, neutral, or other such states, its essential nature is aspiration. Its function is to serve as the foundation for diligent effort (vīrya) regarding objects that are virtuous, neutral, or otherwise; it acts in the same way toward negative objects as well—without changing the nature of the aspiration, depending on whether the object is good, bad, or neutral. When one has desire, they grasp through craving. When one lacks desire, they abandon. Therefore, desire is not an all-pervasive mental factor; it belongs to the category of "specific determinations" (viniyata).

云何名勝解耶。

> What is meant by "superior understanding"?

答。勝解者。於決定境上。印持無謬故不改者。為自性故。或文義境中印持毫不錯謬。他人不能惑亂為自性故。以不可引轉。轉于他境為自業故。若猶豫者。不成勝解別境。若不猶豫。故名別境。非徧行者。隨諸心故。

> Thus understanding: The "adjudication" \[decisive understanding\] of a mind set upon a definite object, confirming without error. The characteristic of its indestructible nature is that, in the realm of words and meanings, it confirms without the slightest mistake, and cannot be led astray by others. Beings cannot be swayed from it. The activity that does not shift toward another state is its own function. If one is doubtful or indecisive, this is not adjudication — it is a different state. Therefore, when there is no hesitation, it is called 'a distinct state'; it is not all-pervading, for it follows the various minds.

是別境攝云何得名念耶。

> It is included in the Distinctive States category. Why is it called "mindfulness"?

答。所云念者。於先所習之境。令心明記。不忘失故為自性耳。定依所習之境不捨為自業故。若受餘境。即不成念。故非徧行。是別境攝。

> \*\*Answer.\*\* What is meant by "mindfulness"? It is the mind's capacity to clearly hold and not lose a familiar object. Its nature is to keep the mind clearly remembering. Its function is to maintain focus on that object without wavering. If the mind latches onto other things, then mindfulness is broken. Therefore, mindfulness is not a universal mental factor. It belongs to the category of specific mental factors that arise in particular situations.

云何名慧。

> What is the meaning of wisdom?

答。所云觀境上。以簡擇決斷分明。為自性故。以斷疑決信解。為自業故。或外道邪解。雖不錯境。著五蘊等。斷常二見者是邪慧攝故。非正見也。既慧決擇不謬。不轉餘法。故非徧行。是別境攝。

> Response: Regarding the discernment of contemplative objects: Its essential nature is to analyze, select, and make clear distinctions. Its function is to cut through doubt and establish confident understanding. If those outside the path misunderstand—even if they correctly observe the object—they may still cling to the five aggregates or fall into views of permanence or annihilation. Such understanding is considered false wisdom, not right view. When wisdom discerns correctly, it does not stray to other dharmas. Therefore, it is not a universal mental factor but is classed among the specific determinations.

問。在何識所收。

> Question: Within which consciousness is this contained?

答。雖在五識頌論。此別境者。通意識中收者。亦非分外。何則欲境可通五識。是六識中成勝解。雖或一見明了。或五識。亦六識中成。何則。非有決定思者。何能印定者乎。念若無意識持。云何得成定。若無意識云何專法一境。慧若無意。思量決擇。故慧論不成。亦通七識。成邪慧故。斯之不敢自專。請高哲者究之。無拘一定耳。

> Although this is discussed in the \*Five Consciousness Treatise\*, these particular mental factors (discernment, mindfulness, concentration, wisdom, etc.) are also included within the realm of the sixth consciousness (mental consciousness)—they are not separate from it. Why is that? The faculty of intention (desire) can operate through the five senses, yet it is within the sixth consciousness that clear understanding and superior discernment arise. Even if something is seen plainly in a single moment, or perceived through the five senses, it is still the sixth consciousness that gives it completion. Why? Without decisive thinking, how could one confirm or accept anything? Mindfulness, if not sustained by the mental consciousness, could never become stable concentration. Without the mental consciousness, how could one focus exclusively on a single object? And wisdom, without the mental consciousness to ponder and decide, could never manifest—thus, the treatise on wisdom would be incomplete. The seventh consciousness (self-awareness) also plays a role, capable of generating wrong or distorted wisdom. Therefore, I dare not claim this as absolute doctrine. I ask wise scholars to examine this thoroughly, without clinging to fixed views.

次論十一個善心所也。

> Next, we discuss the eleven wholesome mental factors.

△問。佛有無量大善。豈可十一個心所而能成就者乎。

> Question: The Buddha possesses immeasurable and boundless virtues—how could just eleven mental factors be enough to accomplish them?

答。在後文中辨。夫善者美也。故老子云。尊言可以市。加行可以人。若不計其功者。則為出世之善。合此善云。通漏無漏者。淨妙果故。

> Answer: This will be explained in the following text. "Good" means beautiful. Therefore, Laozi said, "Honored words can be traded, and good conduct can benefit others." If one does not calculate the reward, it becomes transcendental goodness. This goodness encompasses both ordinary and undefiled realms, as it yields pure and wondrous results.

問。善十一法中。云何通五識耶。又云何各有自性。各有業用者耶。

> Question: Among the eleven wholesome mental factors, how do they connect with the five sense consciousnesses? Also, how does each have its own distinct nature and function?

答。十一善者。一信。二慚。三愧。四無貪念。五無嗔。六無痴。

> Reply: The eleven wholesome mental factors are: 1. Faith, 2. Shame, 3. Modesty, 4. Non-attachment, 5. Non-anger, 6. Non-ignorance,

問。六善心所。通五識耶。

> Question: Do the six wholesome mental factors also apply to the first five types of consciousness?

答。往昔中熏過善種。故眼見耳聞觸生信。八三寶故。故知前所造過非見諸聖德。即生慚愧。不教而自懺故。由向昔無貪無嗔無痴。是故眼見耳聞觸境。而無貪也。嗔也。痴也。若有貪等種。故無解脫性耳。又五善心所者。決定亦同五識相應。亦通意識耳。何則。若勤精進。有二一。身不疾懈。故屬身識。二心不疲懈。即兼意識。若身心俱不疲懈。故名精進。不放逸者。亦二。一身不放逸。如戒身口。屬身識故。二意不放逸者。屬意識故。十行捨者。向日行捨。觸境自捨。不教自成。故亦屬眼。耳。見聞行捨。亦兼屬意。十一不害。向日由慈心益物習成。故觸境生慈即不害也。以上十一善心所。古云。屬五識論從多分中說。以余論之。亦兼意識。無定準也。

> Once, you cultivated good seeds in the past. Therefore, upon seeing, hearing, or sensing, faith is born. Because of the Three Jewels, you come to understand that the mistakes you made before were not due to seeing the virtues of the sages, but rather you feel shame and repent spontaneously, without needing to be taught. Since there is no greed, no anger, and no ignorance in the past, when you see, hear, or touch an object, there is no greed, anger, or ignorance either. If you still have seeds of greed and so on, you have no potential for liberation. Furthermore, regarding the five virtuous mental factors: they unquestionably arise together with the five sense consciousnesses, but they also connect to mental consciousness. Why is that? If you are diligent and energetic, there are two aspects. First, the body is not lazy — this belongs to body consciousness. Second, the mind is not weary — this also involves mental consciousness. When both body and mind are tireless, that is called diligence. As for heedfulness, there are also two aspects. First, heedfulness of the body — such as guarding bodily and verbal actions — which belongs to body consciousness. Second, heedfulness of the mind — which belongs to mental consciousness. As for equanimity in the ten practices: in the past, equanimity would be applied when encountering situations. When facing a condition, equanimity arises naturally, not from being taught. So it also belongs to the eyes and ears. Experiencing equanimity through seeing and hearing also involves mental consciousness. As for the eleventh, non-harm: in the past, due to a compassionate mind that benefited beings, this habit was developed. So when encountering a situation, compassion arises, and therefore non-harm naturally follows. The eleven virtuous mental factors mentioned above — according to ancient teachings, they are said to belong mostly to the five sense consciousnesses. However, based on my own reasoning, they also involve mental consciousness. There is no fixed rule.

問。云各自性。各自業當何義耶。

> Question: What is the meaning of "each has its own nature" and "each has its own karma"?

答。一一示之。

> "Yes. I will show you each one clearly."

問。何謂為信。

> Question: What is faith?

答。夫信者。於實德深忍樂欲心淨。為自己性。對治不信。斷疑為業。故不信者。是障聖道之根本。信者。謂八聖道之源由。又生疑者。有三。一。人天外道仙等。執著我人等四相之蘊。若聞深法。即生疑謗。故佛云。破法不信故。墮于三惡道也。以不信力。而障于道也。二。小乘聲聞。及二乘獨覺。不信大乘。不得入佛智海力故。三菩薩不信。非不信也。有疑網也。如見道分。不得入修道分疑網。又修道分菩薩。不得入證道分疑網。又十地。不見如來勝妙境者。即為疑網。以要重加精進力故。始斷疑網得八法界。故云。信為道源功德母。又云。信能必到如來地者。信矣。

> \*\*Answer:\*\* As for faith, it is a state of mind that deeply accepts and delights in true virtues. It is pure in heart and inherent in one’s own nature. Its function is to counteract disbelief and cut through doubt. Therefore, disbelief is the root of all obstacles on the sacred path, while faith is the very source of the Noble Eightfold Path. There are three types of doubt: 1. \*\*The doubt of human and heavenly beings, as well as non-Buddhist practitioners\*\*—Those who cling to the self, others, beings, or a life span, and grasp at the five aggregates. When they hear profound teachings, they immediately generate doubt or slander. Hence, the Buddha said, “Because they break the Dharma and lack faith, they fall into the three lower realms.” The power of disbelief obstructs the path. 2. \*\*The doubt of Śrāvakas and Pratyekabuddhas\*\*—Those of the Two Vehicles do not believe in the Mahayana. Because of this, they cannot enter the ocean of the Buddha’s wisdom. 3. \*\*The doubt of Bodhisattvas\*\*—This is not a lack of faith but rather a web of doubt. For example, those in the stage of insight cannot enter the stage of cultivation due to doubt. Likewise, those in the stage of cultivation cannot enter the stage of realization. Moreover, Bodhisattvas of the ten grounds still harbor doubt when they cannot perceive the supreme state of the Tathāgata. To cut through such a web of doubt, one must diligently increase effort. Only then can one reach the Dharma realm. Thus it is said: “Faith is the source of the path and the mother of all virtues.” And also: “Faith alone enables one to reach the state of the Tathāgata.” This is faith.

問。諸善中。云何以信為首耶。

> Question: Among all virtuous qualities, why is faith placed first?

答。前不云乎。信為道源功德母。由信力故。而發起菩提之心。故善財。至參彌勒大士。尚以信力。菩提心為主。始入普賢道場。故信者。如息塵珠而能息盡諸塵。不障道法故。如如意珠以隨心所求。無不得故。如利刀。一切煩惱盡穿通故。故十一善中。以信而為首也。

> Yes. Was it not said before that faith is the source of the Way and the mother of merit and virtue? Through the power of faith, the mind of enlightenment (bodhicitta) is aroused. Thus, even when Sudhana went to consult the great being Maitreya, he still relied on the power of faith and the mind of enlightenment as his foundation before entering Samantabhadra’s practice ground. Hence, faith is like a jewel that extinguishes all defilements—it can settle every impurity and does not obstruct the path of truth. It is like a wish-fulfilling gem—whatever the heart seeks, it obtains without fail. It is like a sharp knife—it penetrates and cuts through all afflictions. Therefore, among the eleven wholesome mental factors, faith is placed first.

二慚。云何為慚耶。

> 2\. \*\*Conscience/Scruples\*\*. What is conscience?

答。云慚者恥也。以自向前。有諸過非皆是無知而作。今已知故。即生慚也。恥也。故初地菩薩。以慚愧二心。乃為莊嚴。故慚字。是領善之首。始生善法。論云。依自法力。崇重賢聖。為自性故。止息惡行。為自業故。如一無垢比丘。而犯婬戒。凡見一切持戒諸沙彌等盡皆禮拜。云我犯淫戒。必墮地獄。求諸眾僧。與我懺罪。慚也。止息惡行也。

> Answer: Shame means having a sense of disgrace. When we look back on our own actions, if we have done wrong, and realize that it was not done out of ignorance but that we now understand, then we feel shame and disgrace. For this reason, even Bodhisattvas at the first stage use the two minds of shame and embarrassment as their adornment. Thus, the word "shame" is the first step in embracing goodness, the beginning of generating virtuous qualities. A treatise says: Relying on the power of oneself and the Dharma, one venerates and respects the wise and noble as a matter of one's own nature. Ceasing evil actions is a matter of one's own karma. For example, take the monk Unstained who broke the precept of celibacy. Whenever he saw any observing monks or novices, he would bow to them all and say, "I have broken the precept of celibacy, and surely I will fall into hell. I beg the entire monastic community to help me repent my wrongdoing." This is shame. It means putting an end to evil conduct.

三愧。云何為愧耶。

> Three types of shame. What is shame?

答。夫言愧者。凡自己有過。見一切聖賢父母師長。俱成有愧。如人飲酒大醉。墮于瀑臭泥中。若惺之後。一切眷屬。悉不能見。凡見外人者。均皆有愧。甚是羞也。故名為愧。故論云。愧者依世間善力境中。以輕拒諸惡為自性故。如輕他惡即自己過。故生愧也。又對無愧。止息惡行。為自業故。故人有慚愧者。可以斷惡。可以修善。可以成聖至頓超十地。斷障證真者。皆由慚愧。而得成也。故曰。人無慚愧。眾惡皆成。罪之首也。況人有過。而不懺乎。是故未得見道者。即見有道之人。而生慚也。愧也。已見道者。若見修道有德之人。更生慚愧。又修道之人。若見證道之人。更加生慚。生愧。方乃證耳。十地果中若見如來果地。不得證之。痛生慚愧。故慚愧至通聖位。況我輩在三界內。而不生慚愧者。實可痛哉。

> "Let me explain. What is meant by 'shame'? When a person has faults, and in the presence of all sages, virtuous people, parents, and teachers, feels ashamed—like someone who gets drunk and falls into a stinking mud pit, and after sobering up, cannot bear to be seen by any family member or outsider, feeling deeply embarrassed—this is called 'shame.' As the treatise says: 'Shame arises from the power of wholesome worldly conditions. Its nature is to lightly reject all evil.' Just as one feels aversion toward others' wrongdoing, shame arises from one's own faults. Furthermore, in contrast to shamelessness, shame stops evil actions as its function. Therefore, a person with a sense of shame and conscience can abandon evil, cultivate goodness, and achieve sainthood, even swiftly transcending the ten stages of enlightenment. Cutting through obstacles and realizing truth all come through having shame and conscience. Thus it is said: 'Without shame and conscience, all evils arise—they are the root of sin.' How much more so when one has faults and does not repent? For those who have not yet seen the path: upon meeting someone who has, they feel shame and conscience. For those who have already seen the path: upon meeting someone cultivating virtue, they feel even greater shame and conscience. Moreover, for those cultivating the path: when encountering one who has realized the path, they must feel even deeper shame and conscience before they can attain realization. Even at the tenth stage of enlightenment, if one sees the fruition of Buddhahood but cannot attain it, one must earnestly feel shame and conscience. Thus, the sense of shame and conscience extends even to the level of sages. How much more so for those of us still trapped within the three realms of existence—if we do not feel shame and conscience, this is truly lamentable!"

四無貪。云何名無貪耶。

> Four: Non-attachment. What is meant by non-attachment?

答。云無貪者。一外財。二內財。三眷屬。四名。五利。六睡眠。七淫欲。八飲食。九衣服。十各塵美境。十一心意識。已上俱屬凡情。十二聖見。皆屬無貪中收。但有一種不捨。即不成大聖。又前十種捨外色法。後一種捨于心法。又前十種。捨于外境。後二種。捨于內境。若不捨者。即我愛煩惱。及俱生我法種子之所收也。若捨者。名無貪也。問。既云無貪。即是捨義。何必後立行捨。答。無貪屬心。行捨屬境。由內心不貪。方能行捨。若內有貪。何能行捨者耶。論云以無貪者。於有。有具無著。為自性故。以對治貪著作善。欲成三界有漏果故。故云無貪。此具前義耳。

> Answer: What is non-attachment? It encompasses: 1) external wealth, 2) internal wealth, 3) family and followers, 4) fame, 5) profit, 6) sleep, 7) lust, 8) food and drink, 9) clothing, 10) all pleasant sensory objects, 11) the mind, consciousness, and mental functions. All of the above belong to ordinary worldly desires. 12) Attachment to views of holiness. All are included within non-attachment. If even one is not relinquished, one cannot become a great sage. Furthermore, the first ten involve relinquishing external phenomena, while the last one involves relinquishing the mind. The first ten involve giving up external objects, while the last two involve giving up internal experiences. If they are not relinquished, they fall under the affliction of self-love and the seeds of innate attachment to self and phenomena. If they are relinquished, this is called non-attachment. Question: Since we say "non-attachment," which is the meaning of relinquishment, why later establish "equanimity of mind" as a separate factor? Answer: Non-attachment pertains to the mind, while equanimity of mind pertains to the state. It is because the mind is free from attachment internally that one can practice equanimity externally. If there is attachment within, how could one possibly practice equanimity? The Treatise says, "Non-attachment has the nature of being free from clinging to existence and the means of existence. Thus it counteracts attachment and leads to wholesome actions. If one desired to attain the conditioned results of the Three Realms, it would not be non-attachment." This explains the meaning given above.

五無嗔。云何為無嗔耶。

> Five, non-anger. What is non-anger?

答無嗔者。謂順我心必貪。逆我心者必嗔。如我愛財愛妻愛子眷等。若奪之者。必生于嗔。若不貪者。奪去必不生。嗔故無嗔耳。如象婦被獵害。不生報念。故無嗔。逢最苦具。四緣不足忍住。是無嗔也。故論云無嗔者。於苦苦具無恚為自性故。對治嗔恚不生。反修善念精進為自業故。或遇惡人。奪我衣鉢。不生恚念。反起慈心是無嗔耳。

> Non-aversion means: When things go my way, I feel attachment (greed); when things oppose me, I feel anger (aversion). For example, if I love wealth, my spouse, my children, and my possessions, then if someone takes them away, anger will certainly arise. But if I am not attached, even if they are taken away, anger will not arise. Thus, non-aversion means the absence of anger. It is like an elephant cow whose calf is killed by hunters, yet she does not harbor thoughts of revenge—this is non-aversion. Even when encountering the most severe suffering, if the four essential conditions are insufficient, one can bear it patiently—this is non-aversion too. Therefore, the treatise says: Non-aversion has the nature of being free from anger toward suffering, the causes of suffering, and so on. It counters and eliminates anger, replacing it with wholesome thoughts and diligent effort as its function. Even when meeting evil people who steal my robe and bowl, I do not feel anger but instead generate compassion—this is non-aversion.

六無痴。云何無痴耶。

> Six is non-delusion. What is non-delusion?

答。云無痴者。觸境事中。決定不迷。知是虗幻之境。本來空故。以至二六時中。決不迷也。故無痴耳。論云於事理明解為自性故。對治執取迷境。反作善事。為自業事。明解者。即俗諦境。決不謬故。理明事解。於真諦理亦不錯也。故立無痴名耳。

> Answer: What is "non-delusion"? It means being firmly undeluded when encountering any object or situation, recognizing that all perceived realities are illusory and originally empty. Thus, at all times, in every moment, one is never confused. This is what is meant by "non-delusion." The Treatise states that the self-nature of non-delusion is a clear understanding of both phenomena and principles. It counteracts clinging to delusory states and transforms them into virtuous actions, which constitute its own function. "Clear understanding" means that in the realm of conventional truth, one never errs; "clear understanding of both phenomena and principles" means one also makes no mistake regarding ultimate truth. Therefore, the term "non-delusion" is established.

七勤精進。云何名勤云何名精耶進耶。

> Seven Types of Diligent Effort. What is meant by "diligence," what is meant by "vigor," and what is meant by "effort"?

答。云勤者。晝之夜之而不息也。論云。於善惡品。修斷事中。勇悍為自性故。對治懈怠滿善為自業故。解曰。善可修。惡可斷也。勇悍者。不憚勞苦也。即是四正勤法中所收。謂已斷者。令永不生起。未斷惡者。加功令斷。又已修善者。保而不失。未修善者。決定要修。是故無勇悍心者。決不能進。能斷故名為勤。為精進耳八輕安。云何名輕安耶。由前無貪嗔痴等障。加于修道。勤而精進。故得輕而安之。所云輕者。捨粗重故。所云安者。得息心達本源故。論云。以遠離粗。重調暢身心堪任為自性故。對治惛沉。轉依清淨自在為自業故。輕安者。是初步工夫。若進後步者。即行捨脫體成工。為輕安果耳。

> Q. What is diligence (vīrya)? A. Diligence means working tirelessly, day and night, without pause. The Treatise says: "In the practice of cultivating what is good and cutting off what is evil, its essence is energetic and courageous effort. Its function is to counter laziness and bring wholesome deeds to completion." Explanation: Good qualities can be cultivated, and bad habits can be cut off. "Energetic and courageous effort" means not fearing hardship or fatigue. This is included in the Four Right Efforts: - For evil already done, ensure it never arises again. - For evil not yet begun, make effort to prevent it. - For good already cultivated, maintain it without losing it. - For good not yet cultivated, resolve to develop it. Thus, without a courageous and diligent mind, one can never make progress. Because it can cut off evil, it is called diligence. This is true sustained effort. --- 8. Serenity (praśrabdhi) Q. What is serenity? A. Through the previous absence of greed, hatred, ignorance, and other hindrances—and by applying diligent effort on the spiritual path—one attains a state of lightness and peace. "Lightness" means letting go of coarseness and heaviness. "Peace" means calming the mind and reaching its original source. The Treatise says: "Its essence is to distance oneself from coarseness and heaviness, bringing the body and mind into a state of ease and readiness. Its function is to counter drowsiness and sluggishness, and to achieve a transformation toward pure, unhindered freedom." Serenity is the initial stage of practice. As one advances, it develops into equanimity (upekṣā) and complete mastery—the fruition of serenity itself.

九不放逸。云何名不放逸耶。

> Nine is to be diligent. What does it mean to be diligent?

答。古德云。守口如鉼。守意如城。云開口動舌。無利益於人莫開。舉足動步。無益於人莫舉。舉心動念。無益於人莫動。故五地云。名為堅固者。不捨戒行故。即名為不放逸。論云。以前精進無貪無嗔無痴等三根。所修所斷。念念防護為自性故。欲成滿一切世。出世間善事。為自業故。亦精進之別名。故名不放逸。若細推之。即斷我愛之種。以至八九十地。及如來果地。乃精進力。可不信乎。

> An ancient master said: "Guard your mouth like a sealed bottle; guard your mind like a fortified city." Do not open your mouth or move your tongue if it brings no benefit to others. Do not lift your foot or take a step if it brings no benefit to others. Do not stir your thoughts or move your intentions if it brings no benefit to others. Thus, the fifth stage of the Bodhisattva path says: "One is called 'steadfast' because they do not abandon moral discipline." This is also called "diligent mindfulness." The commentaries explain that this refers to the continuous, vigilant protection of the mind through the three roots of diligence, non-greed, non-hatred, and non-delusion—both in what is cultivated and what is abandoned. Its purpose is to perfectly accomplish all virtuous deeds, both worldly and transcendent. It is another name for diligence. If we examine this closely, it means cutting off the seed of attachment to self. This continues all the way through the eighth, ninth, and tenth stages and up to the fruit of Buddhahood. It is the power of diligence—how could we not believe in it?

十行捨。云何名行捨耶。

> Relinquishing of mental formations. What is meant by the relinquishing of mental formations?

答。於內外財等。悉捨不悋乃至眷等。亦即捨之。又則於冤於親。悉皆度脫。不計舊過。即名曰行捨。論云捨者。以精進三根。令心平等。永不生起。正直無功用行為自性故。對治掉舉。令心寂靜住為自業故。然捨者有三。一捨凡情。即貪嗔痴等。一切煩惱種故。二捨聖見。如二乘執著涅槃。及七地用加行無相觀智。不能脫故。今若捨之。即捨聖見種故。三捨智相故佛證道分中。以智相永息。故云圓滿菩提歸無所得即名曰捨。以捨最後迷性種子。脫最後隨眠種子等故。是故捨之一字。通佛地故。

> Regarding the principle of "Equanimity" (Upeksha): One renounces all internal and external wealth without clinging, and even extends this renunciation to family and loved ones. Furthermore, one liberates both enemies and loved ones, holding no grudges for past wrongs. This is called practicing equanimity. The Treatise says: "Equanimity, through the powers of diligence and the three wholesome roots, brings the mind into balance, ensuring that it never arises with clinging. Its nature is direct and effortless action. It counteracts restlessness and agitation, and its function is to settle the mind in stillness." There are three types of equanimity: 1. \*\*Renouncing Ordinary Attachments:\*\* Abandoning all afflictions such as greed, anger, and ignorance at their root. 2. \*\*Renouncing Sacred Views:\*\* Letting go of attachments held by practitioners of the Two Vehicles, who cling to Nirvana, and the wisdom of non-conceptuality cultivated with effort in the Seventh Bodhisattva Ground. If one renounces these, they eliminate the seed of such sacred views. 3. \*\*Renouncing the Pattern of Wisdom:\*\* In the stage of Buddhahood, as the path of realization culminates, the pattern of wisdom itself ceases. Hence it is said, "Perfect enlightenment returns to no-gain." This is called equanimity, as it relinquishes the final seed of confusion about ultimate nature and removes the last latent tendencies. Therefore, the single word "Equanimity" pervades the entire path up to the stage of Buddhahood.

十一不害。云何為不害耶。

> \*\*11. Non-Harming. What is "non-harming"?\*\*

答不害者。如歌利王。節節支解。尚不生嗔。永起慈念為主。又如獵師傷象。以見染色依人總不生嗔。而傷害之。故論云。於諸有情。不為損惱。以無嗔心為自性故。能對治害心。反以悲念有情為自業故。以如來三七日中思惟不敢說大乘者。恐傷眾生善根。故云不害。譬如蚊蟲可人有慈種者。即手護命。指去之故云不害。

> Those who practice non-harming are like King Kalinga, who, even as his limbs were being cut off piece by piece, did not give rise to anger and instead maintained a mind of compassion. Similarly, consider the hunter who wounds the elephant: even when stained with dye, the elephant harbors no anger toward the person and does not retaliate. Thus, the treatise says: Non-harming means causing no harm or distress to any living being, with a mind free from anger as its inherent nature. It counteracts harmful intentions and instead makes compassion and care for all beings its activity. This is why the Tathagata, during the three weeks under the Bodhi tree, hesitated to speak the Great Vehicle, fearing it might damage the good roots of beings—this too is non-harming. For instance, when a mosquito bites someone who has a compassionate nature, they simply brush it away with their hand to spare its life, rather than kill it—this is what is meant by non-harming.

以上十一種善法。可有次第否耶。答。有次第故。一由深信力故。以前所造之惡決生愧。由慚愧心起。故凡見五塵物境。自然不貪。已知貪愛財色名利等故。而造諸罪。故捨而不貪。由不貪物境。故有人損我劫。奪我物亦不嗔也。由不嗔者。何也。以悟了前境。虗幻境空故不痴也。由無貪嗔痴故。即唯求出世之道。勤加精進。由精進力故。而得身心輕安。獲法妙利。由得妙利力故。恐失聖財。身口意三業。即念念不放逸耳由不放逸故。即念念見三界內。無可愛之。故時刻行捨。以行捨。故。如歌利王。割截身體。不生嗔念。反起慈救之心。故不害也。即慈心耳。又前十心。通三乘修。後不害一心。轉成大悲。通大乘。及最上乘。如來地耳。

> These eleven wholesome mental factors—do they follow a specific sequence? Yes, they do. First, through the power of deep faith, you feel genuine shame for past wrongdoings. This sense of shame and remorse gives rise to the next factor. When you encounter tempting sights, sounds, and other sensory experiences, you naturally let go of craving. Why? Because you've recognized that greed for wealth, status, and pleasure leads to suffering, so you release your attachment. Free from attachment to material things, when someone harms you or steals your possessions, you no longer feel anger. Why no anger? Because you've realized that all experiences are illusory and empty—this is the end of ignorance. Without greed, anger, or ignorance, you now seek only the path of liberation. You diligently practice with effort. This diligence brings you physical and mental ease, and you taste the wonderful benefits of the Dharma. Because you treasure these benefits, you fear losing this spiritual wealth. So you guard your thoughts, words, and actions with constant mindfulness, never letting yourself become careless. Through this vigilance, you see clearly that nothing within the three realms of existence is truly lovable. Thus, at every moment, you practice equanimity—letting go. Even when King Kali violently cuts your body, as the ancient story goes, you don't feel anger. Instead, you respond with compassion and a wish to help. This is the last factor: not-harming, which is simply loving-kindness in action. Note: The first ten factors are practiced by all three vehicles of Buddhism. The final factor—not-harming—transforms into great compassion. This belongs to the Mahayana and the highest vehicle, the Buddha's own level.

然小乘中。由信力故。而生慚愧。永不起貪。乃至捨心。方脫生死。大乘中。先信力故。而頓破無明痴境。了境本空。故不起貪起嗔。乃至行捨。永不傷害。以見眾生受苦。反生慈念。而󳫠濟之。小乘唯自利。大乘二利全具。成十一心也。又無貪。即行捨具布施。以布施而度貪故。慚愧及不放逸者。具戒。以持戒力。而度放逸。念念生慚愧心故。無嗔及不害者具忍。以忍辱力。而度嗔心。及不害眾生心故。勤力即具精進。度放逸心故。輕安具禪度故。以無痴者即般若度。以般若妙慧而度痴故。

> In the Lesser Vehicle, through the power of faith, one develops a sense of shame and remorse, permanently letting go of greed and other attachments, even reaching a state of equanimity, thereby escaping birth and death. In the Greater Vehicle, through the power of faith first, one instantly breaks through the ignorance and confusion of delusion, realizing that all phenomena are inherently empty. Therefore, greed and anger do not arise, extending to the practice of equanimity, and never causing harm. Seeing sentient beings suffer, one instead develops compassion and actively helps them. The Lesser Vehicle only benefits oneself, while the Greater Vehicle fully encompasses both self-benefit and benefiting others, perfecting the eleven wholesome mental factors. Furthermore, "non-greed" encompasses the practice of equanimity and includes generosity, as generosity overcomes greed. "Shame, remorse, and diligence" constitute ethical discipline, as the power of holding precepts overcomes negligence, and one continually cultivates a sense of shame and remorse in every thought. "Non-anger and non-harm" constitute patient endurance, as the power of patience overcomes anger and the mind that harms others. "Diligent effort" includes vigorous persistence, overcoming laziness. "Tranquility" encompasses the perfection of meditation. And "non-delusion" is the perfection of wisdom, as the sublime wisdom of prajñā overcomes ignorance.

又不嗔故。而反行慈念。不害故起悲也。又不嗔生喜行捨。即冤親平等。故名曰捨。是以十一個善心所法。廣通三乘四果。及諸度萬行等法也。乃至三十七品助道之法。亦皆通也。即思之可知耳。

> Because there is no anger, one instead practices loving-kindness. From non-harm arises compassion. And because there is no anger, joy arises, leading to equanimity—treating friend and foe equally. That is why it is called equanimity. Thus, these eleven wholesome mental factors broadly apply to the three vehicles, the four fruits, and all the perfections and myriad practices. They also extend to the thirty-seven factors leading to awakening. Just reflect on this, and you will understand.

中二大八貪嗔痴

> Among the two major groups and the eight minor ones are greed, anger, and ignorance.

論云。此一句。不依文順而解。依義順而釋。方可次第故○一根本煩惱有六○二隨煩惱有二十。分三○一大隨有八○二中隨。有二。三小隨有十。共成二十。加上六根本。為之二十六個煩惱。是凡情心所。非聖法也。八初地菩薩位。即斷此心所也今六根本煩惱。在五識文中。只云。三根本。即貪嗔痴三煩惱也。又三根本即我慢。疑。惡見。三種煩惱。在七識章辯。

> The Treatise states: This passage should not be interpreted according to the literal wording, but rather according to the meaning, so that the correct order can be established. First, there are six root afflictions. Second, there are twenty secondary afflictions, divided into three categories: - Eight major secondary afflictions, - Two intermediate secondary afflictions, - Ten minor secondary afflictions. Together, these make twenty secondary afflictions. Adding the six root afflictions gives a total of twenty-six afflictions. These are all mental factors of the ordinary mind—they are not part of the enlightened state. The stage of the First Ground Bodhisattva immediately cuts off these mental factors. Now, regarding the six root afflictions: In the section on the five sense consciousnesses, only three root afflictions are mentioned—namely, greed, anger, and ignorance. The other three root afflictions—namely, pride, doubt, and wrong views—are explained in the chapter on the seventh consciousness.

三根本者。一貪。二嗔。三痴。所云貪者。將他人之物。率之于已。以五塵境。及財色名食󴋭等。俱生貪也。故論云。於有有具。皆生染著。以為自性。能障無貪行捨。生苦。以為業也。如佛往昔為王。由貪財色傷國。墮三惡道。後作野干。如幸智慧力。而生兜率院中近聖。故貪之一字。眾苦之根本也。戒之慎之二嗔者。若逆之于我。即生恚怒。於己財物妻妾等眷。名利之益。被他奪去謀去。即生恚怒。為之嗔也。論云。於最苦具增恚。為自性也。能障無嗔令心不安為自業也。華嚴云。一念嗔心起八萬障門開。閻羅大王。為毗沙門天王。兵力不如。動一嗔心。後世為地獄主。治汝等人。以至每日。自招三時銅鑊灌口皆。嗔心念也。痛哉。苦哉。切切誡之。

> The three poisons are greed, anger, and ignorance. Greed means taking what belongs to others for oneself, driven by attachment to sensory pleasures, wealth, beauty, fame, food, and sleep. As the treatise says: "Greed is the nature of clinging to existence and the means of existence. It hinders non-attachment and generosity, and its effect is suffering." For example, when the Buddha was once a king, greed for wealth and beauty ruined his kingdom and caused him to fall into the three lower realms. Later, he was reborn as a jackal. Only through his wisdom was he able to be born in the Tusita Heaven near the saints. Thus, greed is the root of all suffering. Be cautious and mindful of it. Anger arises when things go against us, causing resentment and rage. When our possessions, spouse, family, fame, or benefits are taken or schemed away by others, anger flares up. The treatise says: "Anger is the nature of increasing hatred toward painful circumstances. It hinders patience and disturbs the mind, with agitation as its effect." The Avatamsaka Sutra says: "With a single thought of anger, eighty thousand obstacles open." King Yama, though less powerful than the Heavenly King Vaisravana, once moved by anger, became the lord of hell, judging beings. This leads to the daily torment of molten copper poured into his mouth three times a day—all due to anger. How painful! How bitter! I sincerely warn you to be careful.

三痴。云何痴耶。於諸前境迷于幻境。由事理不明。以錯謬解之。故於諸境中。起執取心。故為痴也。論云。於諸理事迷悶為自性也。能障無痴淨慧為自業也。如提婆達多害佛。世王害父。作新王新佛。豈可得乎。故為痴也。

> Three Delusions. What is Delusion? It is being lost in deceptive appearances before you. Because one fails to see things as they truly are, both in principle and in practice, one interprets them incorrectly. Thus, clinging arises toward various experiences—and this is delusion. The Treatise states: "Its nature is to be confused and dull toward all principles and phenomena. Its function is to obstruct clarity and wisdom, as well as a mind free from confusion." For example, Devadatta's attempt to harm the Buddha, or King Ajatashatru's patricide, dreaming of becoming a new king or a new Buddha—how could such things ever be possible? Therefore, this is indeed delusion.

以上三種煩惱。在五根中相應。何則。由五識緣五塵境。順我即貪。不順我即嗔。事理不明為痴。於五識觸五塵境時。即引貪嗔種。預先成也。若落意識比量。更添造業。今在五識。緣現量性境。即與貪等相應。如未滿週歲童子。雖則無知。見錢則愛。奪去即嗔。則可知。與五識相應。亦與八識。我愛種子等。四惑相應。何則。內有賊種。外有愛境。始相應耳。是故雖在五識論之。亦係八識種等引之。則自然理也。以七識情生。方托六識成善惡云耳。各煩惱種子。亦同此例。問。云何為根本耶。答。由下小隨中隨大隨三種煩惱。皆依此六個根本而起。故為根本煩惱如小隨中。有忿恨等。及諂誑等。以忿心所及恨等依嗔根本。諂誑等依貪根本。無慚無愧及八大隨等。依痴等根本。餘心所。例此可知。故曰根本。又此貪嗔痴等種子。徧法界性。盡未來際。害法身命。故為三毒根耳。隨煩惱。有二十個心所者。總依根本煩惱而得生起。名曰隨。以隨根本故。又分三科。一大隨。二中隨。三小隨。云何大隨耶。答云。大隨者。具三義。故名大。依痴疑為根本。故名曰隨。次云何三義。一者自類起。如一不信心所起。則懈怠放逸等類漸引起故耳。二具徧染性。即是不善性及無記性故。三徧染心。即通內外識染故具此三種即名曰大隨。

> These three types of afflictions arise in connection with the five sense faculties. Why is this so? Because when the five sense consciousnesses encounter the five sense objects, if the object is agreeable, greed arises; if it is disagreeable, anger arises; and when one fails to understand the true nature of things, ignorance arises. At the very moment the five sense consciousnesses contact the five sense objects, the latent seeds of greed and anger are already activated. If these perceptions then enter the conscious mind's conceptual analysis, further karma is created. However, when the five sense consciousnesses directly perceive objects as they are, they are already accompanied by greed and other afflictions. This can be observed in a very young child—though intellectually unaware, the child will reach for money with desire, and cry in anger if it is taken away. Thus, these afflictions are not only present in the five sense consciousnesses but are also connected to the eighth consciousness (ālayavijñāna), specifically its innate self-love and the other three accompanying delusions. Why is that? Because internally there are the seeds of these afflictions, and externally there are appealing sense objects—only when these two come together do the afflictions manifest. Therefore, although we discuss these afflictions in the context of the first five consciousnesses, they are actually instigated by the seeds in the eighth consciousness. This is a natural principle. It is the seventh consciousness (manas) that generates emotional attachment, and then the sixth consciousness (mind consciousness) determines whether the action is good or evil. The same principle applies to all seeds of affliction. \*\*Question:\*\* Why are these called the "root" afflictions? \*\*Answer:\*\* Because the following three categories—the "minor," "intermediate," and "major" subsidiary afflictions—all arise based on these six fundamental ones. Thus, they are called the root afflictions. For example, among the minor afflictions, there are states such as anger and resentment, which depend on the root affliction of anger. Flattery and deceit depend on the root affliction of greed. The afflictions of shamelessness and lack of moral dread, along with the eight major subsidiary afflictions, depend on the root affliction of ignorance. Other mental states can be understood in a similar way. That is why they are called "root" afflictions. Moreover, the seeds of greed, anger, and ignorance pervade all of reality throughout all time, destroying the true life of the Dharma-body. For this reason, they are called the "three poisons of the root." \*\*Subsidiary Afflictions\*\* consist of twenty mental factors. They all arise based on the fundamental afflictions, hence the name "subsidiary." They are categorized into three groups: 1. Major subsidiary afflictions, 2. Intermediate subsidiary afflictions, and 3. Minor subsidiary afflictions. \*\*Question:\*\* What are the major subsidiary afflictions? \*\*Answer:\*\* The "major" subsidiary afflictions have three characteristics that qualify them as "major." They are dependent on ignorance and doubt as their root. Their subsidiary nature means they follow these root afflictions. \*\*What are these three characteristics?\*\* First, they arise in a chain. For example, once the mental factor of lack of faith appears, it gradually leads to laziness, negligence, and similar states. Second, they are thoroughly defiled in nature—that is, they are associated with both unwholesome and indeterminate (neutral) states. Third, they pervade all defiled states of mind, including inner and outer consciousness. Because these three conditions are met, they are called the "major" subsidiary afflictions.

二中隨。只有自類起一義。云何為自類一義。即無慚心起。即自然無愧心同類起故。故名為中。以隨痴根本故。即名為中隨。三小隨。由無三種義故。俱名為小。以忿等隨嗔本故。慳等依貪本故。故名為小隨耳。又小隨。只與第六識。及不善性相應。不與餘識相應。故名曰小。以依貪嗔痴三根本。故名曰隨。

> Among the secondary afflictions, there are those of the medium level that arise solely based on themselves, with a single characteristic. What is meant by a single characteristic based on themselves? It is when a sense of shamelessness arises, naturally accompanied by a lack of conscience, arising simultaneously with afflictions of the same category. Therefore, they are called medium. Because they follow the root of ignorance, they are called medium secondary afflictions. Then there are the minor secondary afflictions. They are all called minor because they lack three specific characteristics. For example, anger and so on follow the root of hatred, while miserliness and so on rely on the root of greed. Thus, they are called minor secondary afflictions. Furthermore, minor secondary afflictions are only associated with the sixth consciousness and unwholesome natures, and not with other consciousnesses, which is why they are called minor. Because they rely on the three roots of greed, hatred, and ignorance, they are called secondary.

中隨二者。理應在大隨後。因　玄祖頌文先論之云。一無慚。云何名無慚者。謂自有過非。反以為是。而又反輕諸有德人。以為他非。故名無慚。如人逆長。反以為能。故無慚也。論云。不顧恥自法為非。反以輕拒賢善。為他自性故。又以龍障聖道慚心。增長惡行為自業故。名為無慚也。

> \[Regarding the two states of shamelessness: Although their proper placement should come after the discussion of the major hindrances, our Venerable Ancestor Xuan discussed them first in his commentary verse.\] The first is shamelessness. Why is it called shamelessness? It means a person who has committed faults or wrongs, but instead stubbornly insists they were correct, and furthermore looks down upon all virtuous people, considering them to be wrong themselves. This is called shamelessness. It is like a person who rebels against their elders, but instead boasts of it as a sign of their own ability. Such a person has no shame, and is therefore shameless. The Treatise says: This state disregards the shame that should arise from one's own misconduct, seeing wrongdoing as acceptable. Instead, it proudly rejects the virtuous and wise, making this rejection its very nature. Furthermore, just as a dragon blocks the path to enlightenment, this state of shamelessness obstructs the mind of moral shame and causes evil conduct to increase, making this its natural function. Therefore, it is called shamelessness.

二無愧。云何名無愧耶。答。以作惡為非反以己才為勝訴于他人。以為其能。故名無愧。論云。不顧世間有德者。崇重暴惡。以勝最強。為自性也又以能障聖道愧心。增長惡行為自業故。名為無愧。問。無慚與無愧二心。云何分耶。答。無慚。不懼人。指背論非。無愧。反露於人。不怖面責。是慚與愧。則粗細不同。故分二也。

> \*\*2. Shamelessness. What is meant by shamelessness?\*\* Answer: It refers to considering wrongdoing as acceptable, and instead believing one's own abilities are superior, boasting about them to others as a mark of capability. This is called shamelessness. The Treatise says: One disregards virtuous people in the world, instead venerating violent and evil individuals, taking pride in being the strongest and most powerful as one's essential nature. Moreover, because it obstructs the sacred path and the sense of shame, and increases evil conduct as one's own nature, it is called shamelessness. Question: How do we distinguish between the two states of mind: "lack of shame" and "shamelessness"? Answer: "Lack of shame" means not fearing others secretly criticizing one's faults behind one's back. "Shamelessness" means openly revealing one's faults to others, without dread of being confronted or blamed. Thus, shame and shamelessness differ in terms of subtlety and coarseness, which is why they are distinguished as two.

三大隨中有八。一掉舉及散亂二法者。其相同今掉舉者。業性各別如鳥鵲心。常好世境為樂。總不懇求寂靜。故障聖位。於在一切三摩地中總無交涉。故稱掉舉。論云。令心於境不寂靜為性。能障行捨。奢摩他止為業。摩他者。此方云止。故名行捨。捨一切見故。二惛沉者。由上掉舉好動。不求寂靜。神則疲困。故或聞法。或坐禪者。則惛沉心起。故論云。令心聖法境上無堪任性。故能障輕安。毗鉢舍那觀為業。毗鉢者。此方云觀故。名樓觀。又云前障止。今障觀。有此二心所故。即障止觀二門。永不入道矣。實可痛哉悲乎。

> Within the three major categories, there are eight secondary afflictions. The first two are Restlessness and Sloth, which are similar in that the mind, like a bird or a magpie, constantly delights in worldly distractions and never earnestly seeks stillness, thereby hindering the path to enlightenment. However, their specific functions differ. Restlessness means the mind is never at peace, always chasing worldly pleasures as its joy. This prevents it from ever seeking tranquility, thus obstructing the attainment of noble states. In all states of meditative concentration, it has no connection whatsoever. Therefore, it is called Restlessness. The treatise says: "Its nature is to make the mind unsettled toward any object. Its function is to hinder equanimity and tranquil abiding." \*Śamatha\* (tranquil abiding) means 'stopping' or 'settling.' It is called equanimity because it lets go of all views and attachments. As for Sloth: Due to the previous Restlessness and the tendency to be active without seeking stillness, the spirit becomes fatigued. Whether listening to the Dharma or sitting in meditation, the mind becomes sluggish. The treatise says: "Its nature is to make the mind incapable of being properly applied to the sacred teachings. Its function is to hinder mental and physical pliancy, and to obstruct insight meditation." \*Vipaśyanā\* (insight meditation) means 'seeing' or 'contemplation.' Thus, Restlessness primarily obstructs calm abiding, while Sloth primarily obstructs insight. Because these two mental factors exist, they block the two gates of meditation, and one will never enter the path. This is truly lamentable and deeply sorrowful.

三不信者。由前二心所。故不得入道。如云羅候羅。初出家為沙彌好動。聞法不解。故不信。欲還俗也。後佛方便引信。故得果耳論云。於實德處。不能忍可樂欲。心濁為性。又能障淨信。以依怠情為業然不信者。障道之首。謗法之因。墮三惡道。由此而成也。

> Three types of non-faith arise from the two preceding mental states, which prevents one from entering the path. For example, it is said: When Rahula first became a novice monk, he was restless; hearing the Dharma but not understanding it, he lacked faith and wished to return to lay life. Later, the Buddha skillfully guided him to develop faith, enabling him to attain enlightenment. The Treatise says: Regarding what is true and virtuous, one cannot accept it with delight or desire. The mind becomes turbid in nature, and this also obstructs pure faith. Laziness and negligence serve as its activity. However, non-faith is the foremost obstruction on the path, the cause of slandering the Dharma, and leads to falling into the three lower realms. Thus, it is established.

四懈怠者。以聖法上心不繫念。于三寶中。不懇修敬。于善知識處。有法不聽。設聽亦不勤修。故為懈怠。論云。於善惡品修斷事。懶惰為性。能障精進。增染為業。於修斷中。在善可修不修也。於惡可斷不斷也。是故精進之念。永不入也。即貪嗔痴染心。自然增長。故名懈怠。

> Four Types of Laziness: When sacred teachings enter the mind but one does not focus on them, when one does not sincerely pay respect to the Three Jewels, when one does not listen to the Dharma from wise teachers, or when one listens but does not practice diligently—all of this is laziness. The Treatise says: Regarding what should be cultivated among good qualities and what should be abandoned among bad qualities, laziness is a tendency toward idleness. It obstructs diligence and increases defilement as its effect. In the context of cultivation and abandonment, laziness means that one fails to cultivate what is good when it should be cultivated, and fails to abandon what is evil when it should be abandoned. Therefore, the thought of diligence never arises. Then the defiled mind of greed, hatred, and ignorance naturally grows. This is called laziness.

五放逸者。如馬無繩。如鳥無籠。故放而逸之。放者不收心也。逸者野也。以任性而為之也。故放逸。是破戒之根。造業之首領。故放逸者。障精進之善也。論云。於染淨品中。不能防修。縱逸為性。障不放逸善。增惡損善為業。不能防修者。謂不能防護身口意三業過非。故不能修身口意三業持戒行。故名放逸。

> Five forms of negligence are like a horse without a rein, or a bird without a cage—they run loose and wild. "Negligence" means the mind is not restrained; "loose" means untamed, acting as one pleases. Thus, negligence is the root of breaking precepts and the leader of creating karma. Therefore, negligence hinders the virtue of diligence. As the treatise says: "In terms of pure and impure states, one cannot guard against them or cultivate them. The essence of negligence is indulgence, which obstructs the virtue of non-negligence. Its function is to increase evil and diminish good." "Unable to guard and cultivate" means that one cannot protect the body, speech, and mind from mistakes and transgressions, and therefore cannot cultivate discipline through body, speech, and mind. This is called negligence.

六失念者。由前懈怠放逸故。所以失于正念。而不能入與出世法遠之遠矣。論云。於所緣境。不能明記為性。能障正念入道。散亂所依為業。由不能明記聖道。故心散亂矣。是名失念。

> \*\*The Sixth: Forgetfulness\*\* Forgetfulness arises from the previous two factors of laziness and carelessness. Because one has lost proper mindfulness, one cannot enter the path of enlightenment and becomes distant—very distant—from the Dharma that leads to liberation. The Treatise explains: "Forgetfulness has the characteristic of not being able to clearly remember the object of one's focus. It obstructs proper mindfulness from entering the Path and creates distraction as its activity." Because one cannot clearly remember the sacred path, the mind becomes scattered and confused. This is what is meant by forgetfulness.

七散亂。問掉舉與散亂二心何別。答。掉舉是外境奔馳。散亂者。內心不寂靜。或一時為善念。或一時為惡念。或信或不信。或解或不解。或修此不成。又別另再修。如童子性。心無定準。故是障道之本耳。論云於諸所緣。令心流蕩為性。能障正定依惡慧為業。如人走內道。又入外道。攪雜邪正之念。故名散亂耳。

> Seven Kinds of Scatteredness. Question: What is the difference between the two states of mind—restlessness and scatteredness? Answer: Restlessness is when the mind runs after external objects. Scatteredness is when the mind is not calm within—sometimes dwelling on good thoughts, sometimes on bad thoughts; sometimes believing, sometimes not believing; sometimes understanding, sometimes not understanding; or failing in one practice and then jumping to another. It is like the nature of a child, with no stable focus in the mind. Therefore, it is the root of obstruction on the path. The Treatise says: "It has the nature of causing the mind to drift and flow toward any object it encounters. It obstructs right concentration and operates through unwholesome wisdom." It is like a person who walks on the inner path but then also enters the outer path, mixing up thoughts of right and wrong. That is why it is called scatteredness.

八不正知。云不正知者。如外道等。隨于斷常二見。或參禪人。得少為足。隨無相見。撥無因果。如觀教人。落于語言文字。而成誑慧或落種種己見。執取不捨。故名惡見。論云。於所觀謬解為性。能障正知悔犯為業。正知者。即八正道中之語。謂正見故。得正思惟。由正思惟故。得發語正耳。是入大道之源也。若不正見者。墮三惡道之相也。

> Eight kinds of incorrect understanding. What are these eight incorrect understandings? For example, those outside the path follow the two views of permanence or annihilation. Or, those engaged in Chan practice become satisfied with a small attainment, fall into a view of no characteristics, and deny causality. Or, those who study the scriptures fall into attachment to words and texts, developing a deceptive wisdom. Or, they fall into various personal opinions, clinging to them without letting go. Hence, this is called wrong view. The treatise states: "Wrong view has as its nature a misunderstanding of what is observed. Its function is to obstruct correct understanding and to cause regret for transgressions." Correct understanding refers to the factors in the Eightfold Path. Keep in mind: because one has right view, one attains right thought; because of right thought, one gives rise to right speech. This is the source of entering the Great Path. If one does not have right view, this is the path to falling into the three lower realms.

五識同依淨色根

> The five types of consciousness all rely on the pure physical sense organs.

論云。淨色根者。簡非浮塵。即五根塵。又言依根。即淨色根。簡非依境。即五塵境。何則。以前五塵境上。無發識故。如勝義根壞時。即如眼光失等。設若有境。識亦不起。故唯淨色根。有光能發識故。又非內五根浮塵。亦非外之五塵中境。而生識故。故淨色者。是勝義根。最微細故。最淨妙故。如月之光。如華之映。印諸像故。是以光映之微。唯天人見之。非浮塵根。乃是地水火風四大種所成。淨色是細色故。難可見也。問。既五根俱有淨色之光。為是同時發識。為是遇境緣而生。答。遇境緣而生識也。非同時也。何則。以單根不發。獨境不生。以和合故。而生識也。如人在屋內睡著。忽聞雷聲。即惺者何也。由耳之淨色根中之光應之。若非淨色光應。何能聞聽聲耶。若無聲塵之境。即耳識亦不生也。由遇聲境緣故。方得生識者此矣。故眼識九緣生。耳識唯從八者。在後文中論也。問。淨色根中生滅。即見相二分。為是淨色根中。同生。為識自生耶。答。是第八識內見分種生。相分是第八識四大種所成。淨色根光印。而生相分。若不遇境緣時識等亦不生也。即相分。亦不現也。問。是前後起。則同時耶。答。是同時起。如牛二角。如鏡現像。光影同時。無前後際故成現量。故現即屬相分。量即屬見分。又問。見相二分與種又何差別。答。種屬藏識若不遇境緣。即無種子功能。由遇緣。三和合故。始成見相二分彰露。即顯種子功能。此二種子者。內八識中。引業種子性力。故外現見相二分。是內種子果也。又問既相分是淨色根生。而淨色根。又是四大種成。豈非是外生。亦非藏識生也。答。淨色根及四大相分。俱屬第八內識中相分。況此相分。亦是第八識內中引業種生。故四大種成淨色根相分。如鏡即四大種。與鏡光即淨色根不相離故。無二體也。豈非內乎。故云。無始時來界。一切法等依故界者。因也。以無始時來。一類見相二分種子。相續不斷。一切法等依者。即生五識現量。一切見相二分。六識現行等法。故見種相種是內分中八識生滅引種。之所生也。故引業種如線。見相二分。現量現行等如幻。若心若色內外等法。俱是種子性力。之所串也。信矣。又問。如人中五淨色根。亦有全具。亦有不全。若全可知。若不全者。如󳑥人亦有向求無眼光。亦有半路而失。耳鼻舌等。亦復然也。是缺不缺者。即云阿耶。答。非無眼也。以浮塵四大肉眼根在。唯是失淨色根也。亦在往昔中過非。今生招異熟果。眼根中。欠一淨色根也。故不能發眼識只緣黑境境。如善住隨惡道中。來生人間。在母胎中。即無眼也。以宿生中罵僧無眼。故招此報也。餘者例知。

> The Treatise says: The "pure form faculty" refers to what is distinct from the gross sense organs—namely, the five sense faculties and their objects. It is also called the "supporting faculty," meaning the pure form faculty itself, which is distinct from the dependent sense objects—the five sense objects themselves. Why? Because the five sense objects themselves do not generate consciousness. For example, when the ultimate sense faculty is damaged—like the loss of vision—even if an object is present, consciousness will not arise. Therefore, only the pure form faculty possesses the light-energy capable of generating consciousness. Moreover, consciousness does not arise from the inner five gross sense organs, nor from the outer five sense objects. Hence, the pure form is the ultimate sense faculty—extremely subtle and supremely pure. It is like moonlight or the reflection of a flower, which reveals all forms. This subtle radiance is visible only to celestial beings and not to the gross sense organs. Gross sense organs are composed of the four elements (earth, water, fire, wind), whereas pure form is subtle and difficult to perceive. Question: Since all five faculties possess the light of pure form, do they generate consciousness simultaneously, or only when encountering sense objects? Answer: Consciousness arises only when encountering sense objects—it does not happen simultaneously. Why? Because a single faculty alone cannot produce consciousness, nor can an object alone. Consciousness arises through their combination. For instance, if a person sleeps in a room and suddenly hears thunder, they wake up. Why? Because the light of the pure form faculty in the ear responds. If it weren't for this pure form light, how could they hear the sound? Without the sound object, ear-consciousness would not arise either. It is only by meeting the condition of a sound object that consciousness is generated. Thus, eye-consciousness arises from nine conditions, while ear-consciousness arises from only eight—this will be discussed later. Question: Do the arising and ceasing within the pure form faculty, which involve the seeing and perceived aspects, arise together within the pure form faculty, or does consciousness arise on its own? Answer: The seeing-aspect arises from the seeds within the eighth consciousness. The perceived aspect is formed from the four-element seeds of the eighth consciousness. The pure form faculty, through its light, reflects and produces the perceived aspect. Without encountering sense objects, consciousness and the perceived aspect do not manifest. Question: Do they arise sequentially or simultaneously? Answer: They arise simultaneously, like the two horns of an ox or an image reflected in a mirror—light and image are simultaneous, with no before or after. Thus, they constitute direct perception. The "manifestation" belongs to the perceived aspect, and the "measurement" belongs to the seeing aspect. Question: What is the difference between the seeing/perceived aspects and seeds? Answer: Seeds belong to the storehouse consciousness. Without encountering sense objects, they lack functional potential. Through the combination of conditions, the three become unified, and the seeing and perceived aspects become manifest, revealing the seeds' function. These two types of seeds—those that lead to karmic results within the eight consciousnesses—manifest externally as the seeing and perceived aspects. This is the fruition of internal seeds. Question: If the perceived aspect arises from the pure form faculty, and the pure form faculty is itself composed of the four elements, then isn't it produced externally rather than by the storehouse consciousness? Answer: The pure form faculty and the four-element perceived aspect both belong to the perceived aspect within the eighth consciousness. Moreover, this perceived aspect is also produced by seeds that lead to karmic results within the eighth consciousness. Thus, the four-element perceived aspect of the pure form faculty is like a mirror—the four elements and the mirror's light (pure form faculty) are inseparable and not two different entities. How could it be external? Therefore, it is said: "From beginningless time, the realm is the ground of all phenomena." Here, "realm" means the cause. Since beginningless time, the seeds of the seeing and perceived aspects have been of the same kind and continue uninterrupted. "All phenomena depend on it" means that it generates the five consciousnesses' direct perceptions, all seeing and perceived aspects, and the active mental states of the six consciousnesses. Thus, the seeing and perceived seeds arise from the arising and ceasing of seeds within the eighth consciousness. The seeds that lead to karmic results are like a thread; the seeing and perceived aspects and direct perceptions are like illusions. All phenomena—whether mental or physical, internal or external—are strung together by the inherent power of these seeds. This is indeed trustworthy. Question: In humans, the five pure form faculties may be complete or incomplete. If complete, we understand. But if incomplete—for example, a person may lack vision from birth or lose it midway, and similarly for hearing, smell, and taste—what then? Answer: It is not that there is no eye at all. The gross physical eye, composed of the four elements, still exists. What is lost is solely the pure form faculty. This is due to past misdeeds causing a retribution of unusual fruition in this life: one pure form faculty in the eye is missing. As a result, eye-consciousness cannot arise; only darkness is experienced. For instance, beings who dwell in evil realms and are later reborn as humans may lack eyes in the womb because, in a past life, they insulted a monk as "eye-less," leading to this retribution. The same principle applies to other faculties.

九緣七八好相隣

> Nine conditions and seven or eight causes—all good qualities are connected.

論云。眼以九緣生。耳識唯從八。鼻舌身三七。後三。五三四。言九緣生者。一境二空。三淨色根。四明。五六識。六七識。七根本識。八作意。九種子。而生眼識一境是觀所緣緣所緣是境。能緣是心。二增上緣。謂空明根識作意等。是增上緣。三種子即因緣變。四無間緣。是九緣中。具四緣也。而生眼識。耳識唯從八種緣者。唯除明者。即日月燈明也。故只八緣。而生耳識。鼻舌身三識。又除空也。只七緣耳故眼耳二識。離中知。鼻等三識合中知。後三者。即意識。七識。八識。三個識今意識。有五緣。方生識故。一五塵境。二根即淨色根。三根本識。四作意。五見分種子。除明空等。五作意者。即心所法。有警察之義。第六識。是比量境。乃以帶質。方可為境以七識。始可以為根也。今就古說。乃所云耳。故依前是七識。是三緣生。一根本識。二作意。三見分種子。故斯三緣而生七識。八識即藏識。即四緣生。一根即淨色根二境即親疎二相分境。三分別四命根種子。張名引業種子。而生藏識緣。好相隣者。眼耳鼻舌身等識。有似隣域。即相近釋也。餘識不相隣耳。以六識唯審又間斷故。七識不間斷。有審恒故。八識無審有恒故。不相隣。是相違釋也。亦有隣者。只少分也。

> The treatise explains: The eye consciousness arises based on nine conditions. Ear consciousness depends on only eight. The nose, tongue, and body consciousnesses each rely on seven. The last three—mind consciousness, seventh consciousness, and eighth consciousness—arise from five, three, and four conditions respectively. The nine conditions for the eye consciousness are: (1) a sense object, (2) space, (3) a clear sense faculty, (4) light, (5) the first five consciousnesses, (6) the sixth consciousness, (7) the fundamental eighth consciousness, (8) mental engagement, and (9) seeds. Within these nine conditions, the sense object is the "observed object condition" (the perceived object is the condition, while the perceiving mind is the subject). The "predominant condition" includes space, light, sense faculties, and mental engagement. Seeds function as the "causal condition." The "immediate antecedent condition" is also present. So, eye consciousness arises when all four conditions are fulfilled. Ear consciousness only needs eight conditions—light (sunlight, moonlight, or lamplight) is excluded, leaving eight. The nose, tongue, and body consciousnesses further exclude space, requiring only seven conditions. This is because eye and ear consciousnesses perceive objects at a distance, while the other three perceive them through direct contact. The last three are the sixth consciousness (mind consciousness), the seventh consciousness (manas), and the eighth consciousness (alaya). The mind consciousness arises from five conditions: (1) the five sense objects, (2) the clear sense faculty, (3) the fundamental eighth consciousness, (4) mental engagement, and (5) the seed of the perceiving part. Space, light, etc., are not needed. Mental engagement is the mental factor that alerts and directs the mind. The sixth consciousness cognizes objects through inference, using conceptually constructed images as its objects. The seventh consciousness serves as its "root." According to ancient explanations, the seventh consciousness arises from three conditions: (1) the fundamental eighth consciousness, (2) mental engagement, and (3) the seed of the perceiving part. The eighth consciousness, the storehouse consciousness, arises from four conditions: (1) its root (the clear sense faculty), (2) its perceived objects (close and distant perceived aspects), (3) mental activity, and (4) the life-force seed (also called the karmic seed that leads to rebirth). For conditions "neighboring," the eye, ear, nose, tongue, and body consciousnesses can be considered as "neighboring domains," meaning they operate within related spheres. The other consciousnesses do not neighbor because the sixth consciousness is both investigative and intermittent, the seventh is perpetual yet investigative, and the eighth is perpetual but non-investigative—so they do not form adjacent domains in the same way. However, there can be a partial connection.

合三離二觀塵世

> Observing the dust-like world: seeing the three as unified, the two as separate.

論云合三者。鼻舌身三識。合中方知。如鼻識離中。亦可知也。今合者。從多分中說。離二者。即眼耳二識。決定。以離中方知。若合者。眼決不見色。亦不生識。成現量境。耳識雖不要明。以暗中知者。亦要離中乃方知耳。塵者。即色聲香味觸等五塵也。世者即剎那中。具三世際也。今文順。義不順。以順義解之。

> The treatise states that three consciousnesses—those of the nose, tongue, and body—rely on contact to perceive. For example, the nose consciousness can also perceive things without direct contact. Yet here it is said to rely on contact because this is based on the majority of cases. The two consciousnesses that do not rely on contact are those of the eye and ear. They are definite in that they perceive without direct contact. For the eye, without contact, it cannot see forms, nor can eye-consciousness arise as a valid perception. Although ear-consciousness does not require light, as it can perceive in darkness, it still requires separation to perceive. The sense objects are the five: form, sound, smell, taste, and touch. The three times refer to the past, present, and future within each instant. The current text is grammatically correct but not logically so; it should be interpreted in a way that aligns with meaning.

愚者難分識與根

> A fool cannot distinguish between consciousness and the senses.

論云愚者。即愚法聲聞教中。云小乘。以第六識為根。為所熏。以貪嗔痴等。為能熏力大乘。以第八藏識。為所熏。前七轉識。為能熏。以小乘中。不知大乘八識中。通如來藏故。雖然八識。內見分。即五識見分。是第八識見分種子所生。又不知前五識所緣。性境相分。亦是第八識中淨相分種生。雖前五識緣性境。成現量見相二分。純是第八識中。見相二分種子之所生也。非餘種之所生也。又淨色根光照前。五塵性境者。是內外無有分別境也。又五八二識見分。緣性境時。最初作意心起。成現量時。亦無分別。問。既有一念。云何是無分別耶。答。如鏡照物不留情故。即本來智光。迷之成無明識。悟之即無分別智故。六祖云。成所作智同圓鏡。成所作智者。即五識之所轉也。而小乘中色與五識。俱無分別。難以知也。問。淨色根對境時。既無分別。是無知耶。答。既無知者。非屬現量。亦無分別。識化成智。即色自空成性。決可知耳。智性不二。成如如性也。是無分別現量。以無境為境故。以上凡情章已竟。

> The scriptures explain: "Foolish people" refer to those in the shravaka teachings who are ignorant of the Dharma. In these teachings, the "small vehicle" considers the sixth consciousness as both the root and the object of conditioning, with greed, hatred, and ignorance as the active forces. In the "great vehicle," the eighth alaya consciousness is the object of conditioning, while the first seven evolving consciousnesses are the active forces. This is because, in the small vehicle, there is no knowledge of how the eighth consciousness in the great vehicle works in tandem with the tathagata-garbha. Even though the eighth consciousness has internal perception, the perception of the first five senses originates from the seed of the eighth consciousness's own perception. Additionally, it is not understood that the pure objects perceived by the first five senses—their characteristic appearances—also arise from the seed of the pure appearances within the eighth consciousness. Although the first five senses perceive pure objects and create direct perception, both the perception and its object are entirely produced by the seeds of the eighth consciousness's perception and its objects—not by any other seeds. Furthermore, when the pure sense faculty illuminates the nature of the five sense objects, the internal and external realms are undivided. When the perception of the fifth and eighth consciousnesses engages with a pure object, and the initial intention arises as direct perception, it is also without discrimination. Question: Since there is a single thought, how can it be without discrimination? Answer: It is like a mirror reflecting objects without attachment. This is the original light of wisdom. When confused, it becomes the consciousness of ignorance; when awakened, it becomes wisdom without discrimination. The Sixth Patriarch said: "The wisdom of accomplishing actions is like a perfect mirror." The wisdom of accomplishing actions refers to the transformation of the fifth consciousness. In the small vehicle, form and the fifth consciousness are both without discrimination, which is difficult for them to understand. Question: When the pure sense faculty encounters an object without discrimination, is that ignorance? Answer: If it were ignorance, it would not belong to direct perception and would also be without discrimination. When consciousness transforms into wisdom, form itself becomes empty nature—this can be understood directly. Wisdom and nature are non-dual, forming the suchness nature. This is the direct perception without discrimination, where having no object becomes the object itself. The above chapter on worldly understanding is now complete.