---
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/cmcy7g3jt02k9l804r1y63lqf"
---

### 初頌凡情

> First Stanza: Ordinary Sentiments

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

> Three natures, three measures pervade three objects. Through the three realms, cycles turn—easy to discern. Fifty-one mental factors, each arising, In skilful or unwholesome states, assigned accordingly. Nature, realm, and feeling constantly shift: Root afflictions and secondary ones, with faith and other good, all intertwine. Of all, it moves the body and prompts speech—none more powerful; It directs rebirth, drawing karmic force along.

今論八句中初句云。

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

三性三量通三境

> The three natures, the three modes of perception, and the three realms of experience all interconnect.

論曰。云何名三性而又通三境耶。答。三境者。初性境。是實五塵性體為境。是第八識親疎相分故○二似帶質境。以心心所法。即第六識見分。為自體。即五塵影。以為境故也。三真帶質境。以第七識見分。執第八識內見分為體。即七八二識見分合生成影。以為境。相分不起。名言無籌度心。初名性境云何名似帶質境。答。所云似帶質境。由五識及同時意識。緣前性境。成現量時。一剎那落於比量意識中。如鏡照像。成影為境。名似帶質境。雖然似帶質境。又有二義。一有質境。二無質境。云有質境者。如前所云之義。云無質者。如緣空華水月及過去未來之境。并龜毛兔角非量等。名無質境。又真帶質者。亦名無質境。以無外塵影境故。三真帶質境亦有二義。一者。若自心緣善等。十一心。或惡等。二十六心。又或五徧行。五別境。及四不定心者。名真帶質境。或緣他人善惡等心。即名似帶質境也。非真帶質耳。二者。若七識在定中。緣第八識內見分者。名真帶質境。所云境者。以七八二識見分。合生成境耳。故云。以心緣色。似帶質。中問相分一頭生。又云。以心緣心。真帶質。中間相分兩頭生。即可知之耳。以斯真似二質。總名為獨影境。何則。以前五識不用事故。唯第六第七用事。若六識用事。無五識亦無七八二識伴侶故名獨影境也。又七識見分。唯緣第八識內見分時。無六識伴故。亦為獨影境耳。問。既有八識相伴云何名獨影。答。以是第八內見分。而轉出七識見分。即七八二識見分。是一種所生。總一見分成影。故名獨影境也。又問。若七識。緣八識在何分所收。答。是四禪定境所收攝也。今論有質。無質。名獨頭意者。何也。有四義故。一散位。二夢中。三亂意。四定中。俱名獨頭者。亦無餘識故。均在六識七識。若在業力種。現在八識中收。後文中辯。問。云何名散位獨頭者。以吾人。心似猿猴在室內。緣五方窻眼。即東馳要奔。無暫停歇。故名散位。問。三量中通何量耶。答。三量俱通。何則。由五識。緣五塵性境成現量。剎那流八意地。方成比量。若錯緣塵境。如鐘聲。甚作鼓聲境者。是非量也。以凡夫。遇善成善。遇惡成惡等。故名散位耳。問。以何為體。答。以心。心所為體。云夢中獨頭者。由數常日用中所緣善惡無記等境。自熏成種。在夢迷性中。唯第八識見分種生。是虗妄迷性。非現比二量五塵境生。純非量境。是假名見分體也。是八識中。熏習力強生也。莊子云。昔日莊周夢為蝴蝶。直至惺來為是莊周。為是蝴蝶。云此之為物化。憨山老人云。此老。未知三界唯心。萬法唯識。不知吾人有熏習種。而成夢境。若日中未見蝴蝶。如何夢中而見。故佛說一切法。從因緣種生。非自然生也。然夢中等境。是虗因虗果。故種子及夢境果。俱非實也。故夢造善造惡。非異熟報攝也。復次夢中境者。或過去力強而現。夢境或夢善境助生善。或夢惡境助生惡。現在持誦此大乘經典。因深信力。精進力。于夢中必成大善等境。如法華中。夢成佛道等。非三量中收。惡夢等境。亦復然也。然更有亡人討濟。如郗氏等類。此乃自他因緣。業感之所成也。亦非三量中收。現量比量之言數皆不相違。定可信受耳。云何名亂意獨頭。答。亂意獨頭。又二義。一真亂意二是非亂意。真亂意者。因瘋狂及患。以青作黃。故五識不能緣塵。唯第六意識力強無主宰故。如寺中主人迷亂。混責眾人。故名亂意獨頭耳。二非亂意。有似亂意如現在將死未死。以善業力強。即見天宮樓閣。或遊西方聖境。非亂意也。若是現在人未死。偶見役卒摳杖。或見閻王。拷而罰之。如藥師及地藏經示。是業力也。前亂意者。非量所收。後是異熟識善惡種力。非三量收也。又問。如人參禪中見佛及西方聖境可是善境否。答云。非也。是魔境亂意故。或過勇力眼中火出。神色不定。口內作偈似正不正。俱屬魔境。皆為亂意。問。云何見佛聖境名為亂意耶。答。夫參禪者。以一切凡情聖見俱要掃盡。不立纖塵。誡謂實際理中。纖塵不立。佛魔並遣見法實際尚要吃棒。況存聖境。是亂意非量中收。若是持誦法華華嚴等經。現在中見多佛。或見彌陀及觀音勢至。或光華祥瑞等相。由念佛力故。俱與西方果熟有分。非亂意也。是現比。二量聖境所收。無非量者耳。何則。前參禪者。是修無生因。故要頓空目前之境。內外寸絲不掛。方是無生。或念佛誦經禮懺。修萬行因。是熏習種。故見聖境。是熏習果。非魔境耳。若是執著我見名利。及愛種不斷者。決是魔也。外道法者。即是此耳。

> \*\*Question:\*\* What is meant by the Three Natures and how do they relate to the Three Objects of Perception? \*\*Answer:\*\* The Three Objects are as follows: 1. \*\*First, the Nature-Object\*\* – This is the actual, physical nature of the five sense-objects (form, sound, etc.) as they are in themselves. It serves as the object perceived by the Eighth Consciousness, appearing both directly and indirectly within its perceived divisions. 2. \*\*Second, the Seemingly Derived-Object\*\* – Here, the mind and mental factors (the Sixth Consciousness’ seeing aspect) take the forms of the five sense-objects (their shadows or images) as their own object. This is called the "seemingly derived" state. 3. \*\*Third, the True Derived-Object\*\* – Here, the Seventh Consciousness’ seeing aspect grasps the internal seeing aspect of the Eighth Consciousness as its own substance. The seeing aspects of both the Seventh and Eighth Consciousnesses combine to create an image that serves as the object. This is called the "true derived" state, where the perceived division does not arise independently and there is no deliberation through ordinary concepts. \*\*Initial Question on the Nature-Object:\*\* Why is it called the "nature-object"? \*\*Answer:\*\* It is simply the unprocessed, direct reality of the five sense-objects themselves. \*\*Question on the Seemingly Derived-Object:\*\* Why is it called "seemingly derived"? \*\*Answer:\*\* Because it arises when the five sense-consciousnesses, together with their accompanying mental consciousness, directly perceive a nature-object in the moment of direct perception. But then, in the very next instant, this perception falls into the conceptual realm of the mental consciousness (the domain of inference), much like an image reflected in a mirror. Because it is an image (a shadow) of the original, it is called "seemingly derived." However, this type of object further divides into two subtypes: those with a support and those without a support. An "object with a support" is the one just described. An "object without a support" arises when the mind perceives things like flowers in the sky, the moon reflected in water, past or future events, or imaginary entities like a rabbit's horns or a turtle's hair. These are non-valid (false) perceptions and are called "objects without a support." \*\*Regarding the True Derived-Object:\*\* This is also sometimes called an "object without a support," but for a different reason: because it does not rely on any external sense-object for its existence. The true derived-object further divides into two cases: - \*\*Case One:\*\* When the mind itself perceives its own states, such as the eleven wholesome mental factors, the twenty-six unwholesome ones, or other mental states (like the five universal factors, the five specific factors, and the four indeterminate mental states), this is called the "true derived object." However, if the mind perceives the wholesome or unwholesome states of another person, this is called the "seemingly derived object," not the true derived one. - \*\*Case Two:\*\* When the Seventh Consciousness, while in a meditative state, perceives the internal seeing aspect of the Eighth Consciousness, this is the true derived object. "Object" here means the combined seeing aspects of both the Seventh and Eighth Consciousnesses form a single unified perception. Thus the teaching: \*"When mind perceives form, it is the seemingly derived object; the perceived fraction arises from one side. When mind perceives mind, it is the true derived object; the perceived fraction arises from both sides."\* Both the true and seemingly derived objects mentioned above are collectively called "\*\*Alone-Image Objects\*\*." Why? Because the first five sense-consciousnesses are not functioning in these cases. Only the Sixth and Seventh Consciousnesses are active. When the Sixth Consciousness functions alone, without the aid of the other consciousnesses, it is called the "alone-image object." Similarly, when the Seventh Consciousness perceives the Eighth’s internal seeing aspect without the Sixth Consciousness as a companion, that too is an "alone-image object." \*\*Question:\*\* If the Eighth Consciousness accompanies it, why is it still called "alone-image"? \*\*Answer:\*\* Because the internal seeing aspect of the Eighth Consciousness is the source from which the Seventh Consciousness’ seeing aspect emerges. The seeing aspects of the Seventh and Eighth Consciousnesses are essentially one and the same production; they create a single image together. Hence, it is called "alone-image." \*\*Question:\*\* Under which category does the perception of the Seventh Consciousness in relation to the Eighth fall? \*\*Answer:\*\* It is included within the objects of the fourth meditative state. \*\*Now we discuss the "Alone-Mind-Turning" states, which include both "with support" and "without support" types. What are they?\*\* The "Alone-Mind-Turning" state has four types: 1. The scattered or distracted state 2. The dream state 3. The confused state 4. The concentrated (meditative) state All these are called "Alone-Mind" because there are no other consciousnesses present. They all reside within the Sixth and Seventh Consciousnesses. However, if their karma and seeds arise, they are ultimately stored within the present Eighth Consciousness. This will be clarified later. \*\*Question:\*\* What is the "scattered alone-mind" state? \*\*Answer:\*\* It is like a monkey trapped in a room, darting toward each of the five windows. The human mind, in ordinary daily life, jumps from one sense-object to another without rest. Hence, it is called "scattered." \*\*Question:\*\* Which of the three types of valid cognition (direct perception, inference, and false cognition) does it relate to? \*\*Answer:\*\* All three. Why? When the five consciousnesses perceive the natural objects of the senses in a moment of direct perception, this is direct cognition. Before that perception can be fully processed by the mental realm (the Sixth Consciousness), it becomes inference. But if the perception is mistaken—like hearing a bell but thinking it is a drum—that is false cognition. In ordinary life, encountering good things leads to good mental states; encountering bad things leads to bad mental states. Thus, this is the scattered state. \*\*Question:\*\* What is its substance? \*\*Answer:\*\* It has the mind and mental factors as its substance. \*\*Question:\*\* What is the "dream alone-mind" state? \*\*Answer:\*\* It arises from the seeds accumulated over daily life—the experiences of good, evil, and neutral actions. These are latent seeds within the consciousness. During sleep, the delusive nature of dreams arises solely from the seeing aspect of the Eighth Consciousness, expressing those seeds. It is a purely imaginary and delusive state, not arising from direct perception or inference of external objects. It is a totally false cognitive state. Its substance is the seeing aspect (a mental phenomenon) produced by powerful habitual forces in the Eighth Consciousness. The ancient text \*Zhuangzi\* says: “Once Zhuang Zhou dreamed he was a butterfly, and upon waking, he wondered: ‘Am I Zhou, or am I the butterfly?’ This is called the transformation of things.” The venerable master Hanshan commented: “This old man did not understand that the three realms are only mind, and that the ten thousand phenomena are only consciousness. He did not know that our latent seeds (conditioning) create dreams. If he had never seen a butterfly during the day, how could he dream of one? Therefore, the Buddha taught that all things arise from causes and conditions, not spontaneously. Dreams are the results of empty causes and empty effects—neither the seeds nor the dream-results are real. Thus, the good or bad actions in a dream do not fall under karmic retribution. Furthermore, dream images can arise from the strong power of past experiences, or they can assist in cultivating virtue (if one dreams of good things, it supports good actions; if one dreams of evil things, it encourages avoiding evil). For someone now reciting this Mahayana scripture, due to strong faith and diligent effort, they will inevitably have dreams of great goodness. As described in the \*Lotus Sutra\*, dreaming of attaining Buddhahood does not belong to the three types of cognition. Evil dreams are the same. Additionally, there are phenomena like the spirits of the dead asking for help, as in the case of Empress Daxi (from Chinese legend). These arise from the interaction of self and other, due to karmic conditions, and also fall outside the three types of cognition. None of this contradicts the principles of direct and inferential cognition, so one can faithfully accept it. \*\*Question:\*\* What is the "confused alone-mind" state? \*\*Answer:\*\* It comes in two forms: real confusion and seeming confusion. - \*\*Real confusion:\*\* This occurs due to madness, illness, or drugs, like seeing blue as yellow. Here, the five sense-consciousnesses cannot function properly; only the powerful Sixth Consciousness operates, lacking control. It is like a reckless manager in a temple who scolds everyone blindly—hence, "confused alone-mind." - \*\*Seeming confusion:\*\* This appears similar to confusion but is not truly so. For example, a person near death, due to strong good karma, may see celestial palaces or even the Western Pure Land. This is not confusion. In another case, a living person might suddenly see messengers of death with ropes and rods, or King Yama interrogating and punishing them. This is revealed in the \*Medicine Buddha Sutra\* and the \*Kshitigarbha Sutra\* as the result of karmic forces. The earlier "real confusion" belongs to false cognition. The latter cases are due to the power of good and bad seeds within the retributive consciousness and are not explained by the three forms of cognition. \*\*Question:\*\* When a person meditating sees the Buddha or the Western Pure Land, is this a good state? \*\*Answer:\*\* No. This is a demonic state of confusion. Because of excessive effort or unbalanced energy, the practitioner sees lights or visions, their mind becomes unsettled, and they speak irregularly with unusual verses—all these are demonic states of confusion. \*\*Question:\*\* But how can seeing a holy scene be considered confusion? \*\*Answer:\*\* For someone practicing meditation (Chan/Zen), the goal is to sweep away all ordinary and holy views, leaving not a trace of dust. The \*teaching says:\* “In the ultimate reality of the Dharma-body, not a speck of dust remains.” Even seeing the Buddha or the Dharma-body should be struck down, let alone clinging to a holy scene. Such attachments are confusion and belong to false cognition. However, if a person is reciting scriptures like the \*Lotus Sutra\* or \*Avatamsaka Sutra\*, and they see many Buddhas, Amitabha, Avalokiteshvara, or Mahasthamaprapta, or light and auspicious signs, these arise from the power of mindfulness. They are connected with the maturing of the Western Pure Land fruit. This is not confusion. It belongs to the categories of direct and inferential cognition—sacred objects—and does not involve false cognition. \*\*Explanation:\*\* The earlier meditator (Chan practitioner) cultivates the cause of non-arising, so they must empty even the immediate surroundings, leaving the mind and body free of any trace. This is the state of non-arising. The latter practitioner who recites the sutras, names, or performs repentance, cultivates the cause of the myriad practices, accumulating latent seeds. Seeing holy images is the result of this conditioning. It is not a demonic state. If, however, the practitioner clings to the self, harbors attachments to fame, profit, or desire, then even seeing holy images is surely a demon. Those following false paths (outer paths) fall into this category.

問。云何名定中獨頭耶。答云。定中不繫外境。唯七八二識為主。名定中獨頭者。斯有二義。一者邪見。二者正見。邪見又二。一也空外道修無想定滅却心意識處。以至悲想四如天等。若我見種不亡者。即名邪定。何故。夫一切聖人。皆證無我。方成佛道。故凡有絲毫我者。即是凡夫。頓斷我見種絕。即是聖。人況有愛乎。二者如是人為生死故。或為最上大乘心故。或參禪者。古人以方便故。教人看一念未生前句等。用心懇切。以至山窮水盡。忽然頓省初關。未得二關三關者。以為自足。即將古人言句。串集成篇語句。盡是比量心意識邊事。久久言句。盡成非量見耳。羅漢得初關者。如云無少法得者。是羅漢偏真見果。先已斷盡我見愛種。始證羅漢位也。今之人者。我愛名利。俱未去盡一毫。云何而得超佛越祖果耳。錯之大矣。久久我慢心起。是是非非慊謗正法。為魔伴侶。及于習教持律我愛不斷者。非正定也。是故參禪習教持律者。總要頓斷我見愛種者。方入聖道之果也。切不可得少為足誡之誡之。問。云何得入正見耶。答。悟後專念。習唯心旨。達色本自空寂。心境杳無。無少法見。非但超越外道。亦得頓超羅漢偏真果見。何故。以了一切法者。決定無一切法也。內外杳無。永斷疑惑。凡見一切法者。即是見心也。心尚不立。況有境乎。故經云。無智亦無得者。始見如來淨法身也。以得離垢眼故。可不信哉。

> \*\*Question:\*\* What exactly is "Independent Mind in Samadhi"? \*\*Answer:\*\* In samadhi, the mind is not tied to external objects. The seventh and eighth consciousnesses are primary. There are two types of Independent Mind in Samadhi: one is wrong view, and the other is right view. Wrong view is further divided into two. First, there are external practitioners who cultivate the No-Thought Samadhi, extinguishing mind, consciousness, and thought, even reaching the highest heavens. If the seed of self-view is not destroyed, this is called wrong concentration. Why? Because all enlightened beings realize no-self to attain Buddhahood. For anyone with even a trace of self, they are still ordinary beings; one who completely cuts off the seed of self-view is a sage—so how much more so if they still have attachment? Second, there are those who practice for the sake of life and death, for the supreme Mahayana mind, or in Zen meditation. Ancient teachers, as an expedient, taught people to examine phrases like "the moment before thought arises." With sincere effort, they may push through to a sudden breakthrough into the first stage, yet then become complacent without reaching the second or third stage. They string together the words of ancient teachers, producing passages that are entirely conceptual, a matter of discriminating mind and consciousness. Over time, these words become a distorted view. Arhats who attain the first stage are described as "having no realization of any dharma." This is the one-sided realization of Arhats—they have already cut off the seeds of self-view and attachment before attaining Arhatship. But people today, whose attachment to self, fame, and gain have not been removed even in the slightest, how can they hope to attain the fruit of surpassing the Buddhas and Patriarchs? This is a great mistake. Over time, arrogance arises, and they judge right and wrong, slandering the true Dharma, becoming companions of demons. Those who practice teaching or uphold precepts but remain attached to self and desire are not in true concentration. Therefore, whether practicing Zen, studying scriptures, or upholding precepts, the imperative is to suddenly cut off the seeds of self-view and attachment. Only then can one enter the fruit of the sage's path. Never be satisfied with small attainments—warn against this, warn against this. \*\*Question:\*\* How does one enter right view? \*\*Answer:\*\* After awakening, one should practice single-mindedly, cultivating the principle of Mind-Only, realizing that form is inherently empty and tranquil. Mind and objects are nowhere to be found, with no perception of any dharma. Not only does one transcend externalists, but one also directly surpasses the one-sided realization of Arhats. Why? Because to understand all dharmas is to realize that there are absolutely no dharmas. Within and without are utterly gone, and all doubt is forever cut off. To see any dharma is to see the mind itself. If the mind is not even established, how could there be objects? Thus the Sutra says: "No wisdom and no attainment" is the first glimpse of the Tathagata's pure Dharmakaya. Because one has attained the eye free from defilement—how could one not believe this?

又云正定。又二一者如前心修四禪四空定等。依佛破我愛見。入九次第定。先入四禪定中通比量見。是定中獨頭。又九次第定。滅盡心意識處。忽然頓悟偏真。無少法得而不斷滅者。即小乘中定。是生空也。

> It is also called Right Samadhi. Additionally, there is a second type: The previous practice of entering the four dhyanas and four formless attainments through the mind, relying on the Buddha to destroy self-attachment and views, enters the nine successive samadhis. First, while in the four dhyana states, one gains insight through inference and direct perception—this is the mind's solitary focus within samadhi. Furthermore, in the nine successive samadhis, when the mind, consciousness, and mental functions are completely extinguished, suddenly one realizes the ultimate truth as it truly is. There is no slightest phenomenon that can be grasped without being cut off and dissolved—this is the samadhi of the Small Vehicle, which realizes the emptiness of self.

二者。如前云。心境杳無。得唯心旨。無少法得者。即悟色本自空。離相即佛。肇法師云。真空無名。真色無形。方是大乘。二空真如也。乃至如來果地。亦復然也。何則。前是七地。入八地修道分圓果耳。今如來者。證道分中之果。亦無少法可得。何則八華藏界。離諸見故。八三際海無剎那故。問。以何為體。答。以無分別現量為體。華嚴出現品云。如來境者。以無境為境故。是如來境也。信矣。又問。前修道未圓。通比量觀。寄名定中獨頭。見實相故。次修道分圓。智境杳無。頓證無生。人忘牛寂。觸境圓成。沒大千者。是寄名現量境也。答。如來果地。入三際境無剎那者。是真現量也。至矣。以上四種獨頭論釋也問云。三性三量通三境耶。答。三境三量前已論過。今云通者。如人隔墻打鳥。偶聽鎗聲。即率爾心起。成善成惡等境。由初聽聲。即性境成現量。落於意地。即似帶質境。是比量。錯聽境者。是非量。然真帶質境不通現量。通比量非量故。如人向日有善惡種者。即觸境現量比量等三境。俱成善性境。若向日好殺生者。聞鎗聲性境現量比量等。即成惡性境也。以上初句已竟。

> Second: As stated earlier, mind and objects are both fundamentally absent, revealing the sole essence of mind. Where not even a single dharma is attained, one realizes that form is originally empty—detachment from appearances is Buddhahood. Master Sengzhao said, "True emptiness has no name; true form has no shape. This is the Great Vehicle, the true suchness of the two emptinesses." Even the full awakening of a Tathāgata is exactly the same. Why? The earlier stage (the seventh ground) enters the path of cultivation on the eighth ground, which is a partial fruit of the path. But now the Tathāgata—the fruit of the path of realization—also has not a single dharma to attain. Why? Because the eight realms of the Lotus Treasury are free from all views, and the three oceans of time have not a single moment. Question: What is the essence? Answer: The essence is nondiscriminative direct perception. The \*Avataṃsaka Sūtra\*'s "Appearance Chapter" says, "The realm of the Tathāgata is the realm where no realm exists—that is the Tathāgata's realm." This is trustworthy. Further question: Earlier, when the path of cultivation was not yet complete, one relied on inferential perception (comparison), provisionally called the "meditative solitary mind," seeing true reality. Next, as the path of cultivation was completed, the realm of wisdom became utterly absent, suddenly realizing arisinglessness, where the person forgets and the bull is stilled—touching conditions brings perfect completion, even the entire cosmos vanishes. This is provisionally called the "direct-perception realm." Answer: The Tathāgata's fruition—entering the three-time realms without even a moment—is true direct perception. This is ultimate. This concludes the explanation of the four types of solitary mind. Question: Do the three natures, three perceptions, and three realms fully interrelate? Answer: The three realms and three perceptions were already discussed earlier. Now, "full interrelation" means this: For example, a person shoots a bird from behind a wall. Hearing the gunshot suddenly—this is an instantaneous mind arising, producing good or evil states. At first, hearing the sound, it becomes a direct-perception realm of true nature; then it falls into the mental ground, becoming a quasi-material realm, which is inferential perception (comparison). Mistaken hearing creates incorrect perception. However, the true quasi-material realm does not involve direct perception—it only involves inferential and incorrect perception. For instance, if a person has good or evil seeds from facing the sun, touching conditions can directly cause direct perception, inferential perception, and so on—all three realms become good-natured realms. If someone habitually loves killing and hears a gunshot, then the true-nature realm, direct perception, inferential perception, etc., all become evil-natured realms. This completes the first part.

三界輪時易可知

> To know when the wheel of the three realms turns is simple and easy.

論曰。云欲界色界無色界由善惡種子。成引業滿業之因。故成輪迴六道苦樂之果也。故頌云。易可知也。

> The Treatise says: How are the realms of desire, form, and formlessness created? It is due to good and evil seeds which become the causes of leading karma and completing karma. Therefore, they produce the fruits of suffering and happiness in the cycle of rebirth through the six paths. Thus the verse clearly shows this.

相應心所五十一

> The fifty-one mental factors that arise together with the mind.

論曰。於善惡等。共有五十一心所法者。於八個識中。各與何識相應耶。答。如五徧行心所。應八個識故云徧一切心。又五別境心所。亦在六識。若慧心所。依外道見。通七識故。若八大隨。通七識相應。中隨及貪嗔痴等。與五識相應。見疑慢惡見。三心所。與七識相應。通外道天故。又忿等十心及四不定心。俱六識相應共成五十一心所法也。即除去三十七心所。還有十四個心所。在六識中收者。即今一一論之。今初先論十心所。有五個隨貪根本。有五個隨嗔根本耳。論曰。五個小隨屬貪痴者。一諂。二誑。三覆。四驕。五慳。云何名諂。謂外實內虗。假莊聲勢。令人可敬。扇誘眾心。令人供奉。引利獲已。故名為諂。論云。為罔他故。施設異儀以曲為性。障正直心為業。屬貪分中收。

> Treatise says: Among wholesome and unwholesome mental factors, there are fifty-one in total. In the eight consciousnesses, which mental factors correspond to which consciousness? Answer: The Five Universally Present Mental Factors correspond to all eight consciousnesses, hence they are said to "pervade all minds." The Five Specific Mental Factors are also present in the six consciousnesses. The mental factor of wisdom, based on non-Buddhist views, extends to the seventh consciousness. The Eight Major Secondary Afflictions correspond to the seventh consciousness. The Middle-Grade Secondary Afflictions, as well as greed, hatred, and ignorance, correspond to the five sense consciousnesses. The mental factors of wrong view, doubt, pride, and wrong views correspond to the seventh consciousness, as they extend to non-Buddhists and heavenly beings. The Ten Minor Secondary Afflictions and the Four Unfixed Mental Factors all correspond to the six consciousnesses, totaling fifty-one mental factors. Thus, removing thirty-seven mental factors, there remain fourteen mental factors contained within the six consciousnesses. Now these will be discussed one by one. First, let us discuss the ten mental factors: five follow the root of greed, and five follow the root of hatred. Treatise says: The five minor secondary afflictions belonging to greed and ignorance are: (1) Flattery, (2) Deceit, (3) Concealment, (4) Arrogance, and (5) Stinginess. What is meant by flattery? It means being false on the outside and empty on the inside, putting on a show of authority and influence to win respect. Swaying and seducing the minds of others to induce offerings, drawing selfish gain to oneself. Therefore, it is called flattery. The treatise says: To deceive others, one adopts unusual appearances. Its nature is crookedness, and its function is to obstruct a straightforward mind. It is classified under the root of greed.

云何名誑。謂外現有德習修聖位。有似出言誠實引人信伏。種種供養。故名為誑。論云。為求利譽。現有己德欺詐為性。障誠實正念為業。屬貪分中收。云何名覆。謂以自有過。恐他人知。失於利名。故藏己失。屢不懺悔。故名為覆。論云。於自作罪。不令人知恐失名利。故隱藏己非為性。能障不覆懺過為業屬貪分。兼于痴。

> What is meant by "Deception"? It refers to outwardly displaying virtue and cultivation of a holy state, using apparently honest words to lead others to trust and offer various kinds of support. This is called deception. The Treatise says: To seek profit and praise, one falsely claims to possess virtue within. Its nature is fraudulence. It obstructs honesty and right mindfulness. It belongs to the category of greed. What is meant by "Concealment"? It refers to hiding one's own faults out of fear that others may know, which would cause loss of profit and reputation. Therefore, one conceals one's wrongdoings and repeatedly fails to repent. This is called concealment. The Treatise says: The nature of concealment is to hide one's own faults from others, motivated by fear of losing profit and reputation. Its function is to obstruct honest confession and remorse for transgressions. It belongs to the category of greed, combined with ignorance.

云何名憍。謂以自縱心。各事順我為樂。倘有不順我意。動口罵詈。淫殺盜妄。由此而增。故名為憍。論云。於自盛事。深生樂著。醉傲順己為性。增長一切雜染等為業。屬貪分中收。兼與痴。共。

> \## What is Arrogance? It is the state of mind that indulges one's own desires. It holds that having everything go one's way is what brings happiness. If something does not suit one's liking, it immediately leads to harsh words and abusive speech. Actions such as lust, killing, stealing, and lying arise from this and increase. Therefore, it is called arrogance. According to the treatises: Arrogance means deeply taking delight in one's own accomplishments or advantages. Its nature is a proud intoxication with whatever goes along with one's own will. Its function is to increase all kinds of afflictions and defilements. It falls under the category of desire (greed), and is also accompanied by ignorance (delusion).

云何名慳。謂於己財。如割身肉。乃至父母師長眷等。尚不能捨。況外求耶。故名為慳。論云。耽著己財不能惠施為性。障止行捨為業。屬貪分中收。

> What is stinginess? It means clinging to one's own possessions as if protecting one's own flesh—unable to part with them even for one's parents, teachers, or loved ones, let alone for others. Thus it is called stinginess. As the treatise says: The nature of stinginess is to be attached to one's own wealth and to be unable to give generously. Its function is to hinder the practice of letting go. It belongs to the category of greed.

云何名忿。內有財勢。或自力強欺壓可損。小不順意。即刻面叱。如火爆流。故名為忿。論云。依對現境。不順己事憤發為性。障慈恩不報為業。屬嗔分中收。

> What is anger? When a person possesses wealth, power, or personal strength, and they use it to oppress or harm others, the moment something slightly displeases them, they immediately lash out with harsh words, like a blazing fire bursting forth. This is called anger. As the Treatise says: Anger arises when encountering a situation that goes against one's wishes—it is characterized by outbursts of rage. Its function is to obstruct kindness and gratitude, preventing one from returning favors. It belongs to the category of hatred.

云何名恨。謂他有勢。及有財力。竟不能報。或孤寡貧賤等苦。受人欺壓懷惱已久。故名曰恨。論云。因他忿欺。受冤難解為性。障不惱捨念為業。屬嗔分中收。

> What is hatred? When someone has power and wealth, yet you cannot retaliate against them. Or when you suffer oppression—being lonely, poor, or lowly—and you have harbored resentment for a long time. This is called hatred. As the Treatise says: Its essence is being wronged by others' anger and deception, and finding it difficult to resolve the grievance. Its function is to hinder the qualities of non-anger, equanimity, and mindful acceptance. It falls under the category of aversion.

云何名惱。謂以諸所求不遂。所借債率之不還。或父子兄眷等冤會不離。故名為惱。論云。觸境不饒益事。暴戾為性。障止能忍。息諍為業。屬嗔分中收。云何名害謂以無慈念心。顧己為事。由為他奪利奪名。故暗損他。傷他父子及于眷等。破他家產。或用官勢。因事損他。故名曰害。論曰。於諸有情無悲愍心。損他為性。障止不害為業。屬嗔分中收。

> What is meant by "vexation"? It means when one's various desires and requests are not fulfilled, or when loans one has given are not repaid, or when one is forced to be in the company of enemies—such as a father and son, or relatives—from whom one cannot separate. Therefore, it is called vexation. The Treatise says: Vexation involves encountering situations that do not bring benefit or ease. Its characteristic is being violent and aggressive. Its function is to hinder patience and to stop peaceful resolution of disputes. It belongs to the category of aversion. What is meant by "harm"? It means acting out of a lack of compassion and concern only for oneself. Because others take away one's profit or reputation, one secretly damages them, harms their father, son, and relatives, ruins their family property, or uses official power to harm them over some matter. Therefore, it is called harm. The Treatise says: Toward all living beings, without a mind of kindness or pity, harming others is its nature. Its function is to hinder the non-harming state. It belongs to the category of aversion.

云何名嫉謂以見他獲利名譽過勝。不來敬奉于我。故名曰嫉。論云。見彼有勝。失我名利生惱為性。障止不惱不妒為業。屬嗔分中収。亦兼屬貪分中耳。

> What is jealousy? It is the state of mind that arises when seeing others gain profit or fame, thinking: "They do not come to honor me." Therefore it is called jealousy. According to the treatises: Seeing others excel, and fearing the loss of my own gain and reputation, causes distress. Its function is to hinder inner peace and the virtue of non-resentment. It is classified under the category of aversion, though it also partially involves craving.

以上十心。俱屬貪嗔。亦兼痴分中收。此之三根本。及十心所者。名不善性。在六識中業最為強也。三界內。惡道因果。皆此力成。可不痛哉。

> These ten mental states all belong to greed and anger, and are also included within the component of ignorance. These three root poisons, along with the ten mental factors, are called unwholesome qualities. Among the six types of consciousness, these karmic actions are the most powerful. All causes and effects of the evil paths within the three realms are brought about by these forces. How painful this is!

次論四不定心所者。一尋。二伺。三睡。四悔。由或成善。或變成惡。故名不定心也。

> Now, we will discuss the four indeterminate mental factors. They are: (1) Initial inquiry (seeking), (2) Sustained investigation (observing), (3) Sleep (drowsiness), and (4) Remorse (regret). Because these mental factors can become either wholesome or unwholesome depending on circumstances, they are called "indeterminate mental states."

云何名尋。云尋者。或觸五塵境中。落于意識中。尋善尋惡等未定。以想心未準。故名不定。

> What is "seeking"? Seeking means that when the mind comes into contact with sensory experiences, it falls into discriminating consciousness, wavering between what is good and what is bad, without yet settling. Because one's thoughts and perceptions are still unsettled, it is called being uncertain.

云何名伺。云伺者。由前尋想之境未定。復又推之。故用思力或成善。成惡不成思心。故名不定。故書云。再思可矣。始為定也。

> What is discernment? Discernment arises when, after an initial thought, the mind has not yet settled upon its object, and so examines it again. This use of mental effort can lead to good, bad, or neutral results—hence it is called uncertain. As the ancient saying goes: "Think twice, and you will be certain." Only then is a decision made.

云何名睡。謂以欲善。誦經坐禪等事。倘遇神疲。故先養息。方可為善。或遇善境懈怠。不隨眾善。即名為惡。由善惡二境不定故名不定心耳。

> What is called "sleep"? It refers to when one intends to do good—such as reciting sutras, practicing meditation, or other virtuous activities—but encounters physical fatigue. Thus, one rests first to recover, so that they can then continue their good deeds. Alternatively, if one encounters an opportunity for goodness but feels lazy and does not follow through with those virtuous actions, this is called "evil." Because the states of good and evil are not fixed, this is known as an "unsteady mind."

云何名悔。於先作善事。或遇惡友謗善成悔。或先造惡。遇善友訶責成悔。故名不定心耳。

> What is called "remorse"? When one has previously done good deeds but later encounters evil friends who slander goodness, it leads to regret. Or when one has previously committed wrongdoings and later meets virtuous friends who rebuke them, it also leads to regret. This is why it is called an unsettled mind.

然尋伺二心所通六識。亦兼通五識及七識。不通第八識故言。以上十四個心所。屬意識收者。論釋已竟。

善惡臨時別配之

問。善及惡心所。云何臨時而配。答。所云配者。由無始所熏善種惡種。以七識收藏在黎耶識中。故今生觸善境。而生善現行。觸惡境而生惡現行。若生前未熏善惡種者。即今生遇善不生善。遇惡不生惡。名無記性也。故云善惡臨境時以各別而配之也。信矣。又復次熏者。有二義。一者舊熏種。即前論。義。二者新熏種。又二義。一是新熏。增長種現。二是以作當來種現。云新熏。增長種現者。如人未飲酒味。而不願多飲。故種子力。而未深也。以至彼人。勸之多飲。故熏習力大。每日不離飲酒心念現行。斯為種子力大。而熏增長飲酒現行。非別種也。而飲酒現行。復熏種子。故令種子增長。永世難斷。如飲酒熏習。增長種子。及現行者。而一切煩惱。愛財愛色等現行種子。累世增長不斷。誠可痛哉也。悲夫。若非如來大慈悲力。說此二十六個煩惱。現行種子。種種輪迴痛苦。豈能知其過患也哉。如是故諸修道行人。必須要念念修戒定慧及三十七品助道法等。及諸六波羅蜜等。始能脫苦者也噫。若不尋常熏習戒定慧等行。成種力強。至臨命終時。將何抵哉。所以云生死關前。半字難相救耳。總有孝順子孫。亦不能替得者。

性界受三恒轉易

論曰。性是善惡無記三性。界是欲界色界無色界故。受是苦受樂受。及不苦不樂受。又初來領受。去捨受。或云三受。或云五受耳。恒轉易者。以善種引之。而往人天善道。以惡種引之。而墮三塗。故云恒轉易也。

根隨信等總相連

論曰。即根本煩惱。隨即隨煩惱。共二十六個煩惱心所。及十一個善心所。以至五徧行五別境四不定等內外總相連也。前五十一個心所。各配八個識相應論者。俱從多分中說。其各心所者。兼與內外連應。

動身發語獨為最

論曰。問。云三業動者。云何以思業而為最耶。答。動身。以心思故。而能動也。發語。以心思故。而始發也。故今云。最強者。非身口強也。是思業意識。獨為強也。最也。然思有二義。一審應思。心未定也。二決定思心決定也。無改易故也。是故造善造惡乃至出世修道證果。皆以思業而成之也。是故第六意識最為強者。則可知矣。

引滿能招業力牽

論曰。前所造身業口業意業之善。未知成何果耶。答。招引業果。又招滿業果。問。云何名招引業果耶。答。由宿生所造善惡二業現行。以七識。收藏第八識中。成引業種。而引至現在招苦樂二報之果。若無善惡即無果耳。故引業者。因通善惡果。唯無記。善惡之先發華。無記者。是異熟華。以異熟果。不會造業故。又云滿業果。或生前好殺生。雖在人道。招引業異熟果。而短命。及多病報。不順六識願。若生前好放生。修慈念者。在人道中。而得長命及不病。招身強力報。以順滿第六識願也。故為之滿業果耳。故乃餘善餘惡等。可知世間之力大者。莫過于引業種子。以牽之于天道人道修羅道地獄道餓鬼道畜生道或牽至往四禪四空處天。若四禪四空天報盡而引業又牽至于人道。倘造惡業成引。而引種又引至三惡道中報。故八識。如罪人。引業如差役。六道如各縣處。是故引業差役。最為強也。何則。八識依引業種差役。而各處成就報也。是故引業。最為力勇耳。又如人修戒定慧等。或兼修無生忍因。或念佛求生淨土。斯為淨業力強。而七識收藏在八識中。成就不思議淨業力。頓空五蘊之相。又能速至西方淨土。得證無生忍果者。亦斯引業種力也。非世間引業種。是出世。修擇滅無為力也。亦名引種耳。一章已竟。