---
title: "大乘阿毘達磨雜集論 · 2"
description: "大乘阿毘達磨雜集論由安慧菩薩糅合集成，唐代玄奘法師漢譯。該論屬瑜伽行派重要論書，以阿毘達磨經為綱要，融合大乘莊嚴經論、顯揚聖教論等內容，系統闡述諸法體相、唯識教義及修行次第。全分本事分與決擇分，詳釋五蘊、四諦、菩提分法等名相，確立識變緣起思想。此論為法相宗根本典籍，對漢傳佛教唯識學發展影響深遠，是研究大乘佛法體系與修證的重要權威著作。"
url: "https://rushiwowen.co/en/r/cmcy7pb060bocl804duzvpa72"
---
## 大乘阿毘達磨雜集論卷第二
> Mahayana Abhidharma Compendium, Volume 2
安慧菩薩糅
> Master Vasubandhu
大唐三藏法師玄奘奉 詔譯
> Translator: Xuanzang, Tripitaka Master of the Great Tang, by Imperial Decree
### 本事分中三法品第一之二
> Chapter 1, Part 2: The Three Dharmas in the Section on Past Events
何等名為心不相應行？謂得、無想定、滅盡定、無想異熟、命根、眾同分、生、老、住、無常、名身、句身、文身、異生性、流轉、定異、相應、勢速、次第、時、方、數、和合等。如是心不相應行，應以五門建立差別，謂依處故、自體故、假立故、作意故、地故。二無心定具足五門，無想天異熟除作意，餘唯初三。
> What are the formations not associated with mind? They are: acquisition, the attainment of no-perception, the attainment of cessation, the fruition of no-perception, the life faculty, commonality of sentient beings, birth, aging, dwelling, impermanence, name-bodies, sentence-bodies, letter-bodies, the nature of ordinary beings, flowing and turning, definitive difference, correspondence, force and speed, sequence, time, direction, number, conjunction, and so forth. These formations not associated with mind should be established and distinguished through five aspects: based on their basis, their own nature, their provisional establishment, their mental orientation, and their level. The two mindless attainments possess all five aspects. The fruition of the no-perception heaven excludes mental orientation. The rest have only the first three.
得者，謂於善不善無記法，若增若減，假立獲得成就。善不善無記法者，顯依處。若增若減者，顯自體。何以故？由有增故說名成就上品信等，由有減故說名成就下品信等。假立獲得成就者，顯假立。如是於餘，隨其所應建立當知。
> "Acquisition" refers to the gaining or losing of wholesome, unwholesome, and neutral dharmas—this is what is provisionally called "obtaining" or "accomplishment." The phrase "wholesome, unwholesome, and neutral dharmas" indicates the basis. "Gaining or losing" indicates the essential nature. Why is this? Because when there is an increase, one is said to have accomplished a superior degree of faith and so on; when there is a decrease, one is said to have accomplished an inferior degree of faith and so on. "What is provisionally called obtaining or accomplishment" indicates that this is a conventional designation. In this same way, you should understand how these distinctions are established for all other cases, as appropriate to each.
無想定者，謂已離遍淨欲、未離上欲，出離想作意為先故，於不恒行心心法滅，假立無想定。已離遍淨欲者，已離第三靜慮貪。未離上欲者，未離第四靜慮已上貪。出離想作意為先者，解脫想作意為前方便。不恒行者，轉識所攝。滅者，謂定心所引，不恒現行諸心心法暫時間滅，所依位差別，以能滅故名滅。
> The state of no-thought concentration: This refers to someone who has already let go of the desires of the third meditative absorption but has not yet let go of the desires above it. Because the intention to escape the perception of liberation comes first, the ever-shifting mind and mental states cease. Based on this, the no-thought concentration is provisionally established. "Has already let go of the desires of the third meditative absorption" means they have already let go of the greed belonging to the third meditative absorption. "Has not yet let go of the desires above it" means they have not yet let go of the greed belonging to the fourth meditative absorption and above. "Because the intention to escape the perception of liberation comes first" means the intention toward the perception of liberation serves as the preparatory means. "Ever-shifting" refers to what is included within the functioning consciousness. "Cease" means that, induced by the concentrated mind, the ever-active mind and mental states that do not constantly operate are temporarily stopped. This is a difference in the level of support. Because it can cause cessation, it is called cessation.
滅盡定者，謂已離無所有處欲、超過有頂，暫息想作意為先故，於不恒行諸心心法及恒行一分心心法滅，假立滅盡定。此中所以不言未離上欲者，為顯離有頂欲，阿羅漢等亦得此定故。一分恒行者，謂染污意所攝。
> The attainment of cessation is the state in which one has already transcended the desire for the realm of nothingness and gone beyond the peak of existence. Because one first temporarily suspends the mental engagement of perception, one brings about the cessation of the non-continuous mental and mental factors, as well as a portion of the continuous mental and mental factors. This is provisionally designated as the attainment of cessation. The reason it is not said here that one has not yet transcended the higher desires is to show that one has transcended even the desire for the peak of existence, and that arhats and others can also attain this state. "A portion of the continuous" refers to that which is included within the defiled mind.
無想異熟者，謂已生無想有情天，於不恒行心心法滅，假立無想異熟。
> The fruition of the attainment of no-perception refers to being reborn in the heaven of sentient beings without perception, where the ever-active mind and mental factors cease, and on that basis the fruition of no-perception is provisionally established.
命根者，謂於眾同分，先業所感，住時決定，假立壽命。眾同分者，於一生中諸蘊相續。住時決定者，齊爾所時令眾同分常得安住，或經百年或千年等，由業所引功能差別。
> The faculty of life refers to the establishment of a lifespan based on the shared commonality of beings, as determined by the duration of abiding produced by past karma. "Shared commonality of beings" means the continuity of the aggregates within a single lifetime. "Duration of abiding determined" means that for exactly that length of time the shared commonality is made to remain constantly, whether for a hundred years, a thousand years, or more, according to the differing capacities projected by karma.
眾同分者，謂如是如是有情，於種種類自體相似，假立眾同分。於種種類者，於人天等種類差別。於自體相似者，於一種類性。
> The shared characteristics of beings means that sentient beings of various kinds are similar in their individual natures, and this is provisionally called "shared characteristics of beings." "Of various kinds" refers to the differences among types such as humans and heavenly beings. "Similar in their individual natures" refers to those of the same kind sharing a common nature.
生者，謂於眾同分諸行本無今有性，假立為生。問：外諸色等亦有生相，何故唯舉眾同分耶？答：為於有情相續建立有為相故。所以者何？外諸色等有為相成壞所顯，內諸行有為相生老等所顯故。
> "Birth" refers to the nature by which the various formations within a being's common identity come into existence now though they did not exist before—this is provisionally designated as "birth." Question: External material phenomena also have the characteristic of birth. Why then is only the common identity of beings mentioned? Answer: It is in order to establish the characteristics of conditioned phenomena in relation to the continuity of sentient beings. Why is that? Because the conditioned characteristics of external material phenomena are revealed through formation and destruction, while the conditioned characteristics of internal formations are revealed through birth, aging, and so on.
老者，謂於眾同分諸行相續變異性，假立為老。
> This note explains the term "old age." "Old age" is a designation given to the ongoing process of change and transformation within the stream of shared experiences that make up a person's life.
住者，謂於眾同分諸行相續不變壞性，假立為住。
> Abiding refers to the continuity of the various formations within a being's shared identity—their quality of not changing or breaking apart, which is provisionally designated as "abiding."
無常者，謂於眾同分諸行相續變壞性，假立無常。相續變壞者，謂捨壽時。當知此中依相續位建立生等，不依剎那。
> Impermanence means the nature of continuous change and decay in the stream of all phenomena that share a common existence. It is provisionally defined as impermanence. Continuous change and decay refers to the time when life is relinquished. You should understand that here, birth and the other stages are established based on the continuous phases of a lifetime, not on momentary instants.
名身者，謂於諸法自性增言，假立名身。自性增言者，謂說天人眼耳等事。
> The term "name-group" refers to the imputed designation of names based on the distinguishing words applied to the intrinsic nature of all dharmas. "Distinguishing words applied to intrinsic nature" means expressions such as "heavenly being," "human," "eye," "ear," and so forth.
句身者，謂於諸法差別增言，假立句身。差別增言者，謂說諸行無常、一切有情當死等義。
> A sentence-body is a conceptual construct based on the differentiating descriptive expressions applied to various phenomena. Differentiating descriptive expressions are statements such as "all conditioned things are impermanent," "all sentient beings are subject to death," and so on.
文身者，謂於彼二所依諸字，假立文身。彼二所依諸字者，謂自性差別增言所依諸字，如𧙃壹鄔等。又自性差別及此二言，總攝一切。如是一切由此三種之所詮表，是故建立此三為名句文身。此言文者，能彰彼二故。此又名顯，能顯義故。此復名字，無異轉故。所以者何？如眼名眼異，此名外更有照了導等異名改轉，由彼同顯此想故。非𧙃壹等字離𧙃壹等差別外更有差別能顯此字，故無異轉說名為字。無異轉者，謂不流變。
> What is called a "letter-body"? It refers to the provisional designation of a body of letters based on the various letters that serve as the basis for those two—self-nature and differentiation. "The various letters that serve as the basis for those two" means the letters that are the basis for the terms expressing self-nature and differentiation, such as a, i, u, and so on. Furthermore, self-nature, differentiation, and the terms for both together encompass everything. Thus all things are expressed through these three, and therefore these three are established as name, sentence, and letter-body. The term "letter" here is so called because it can make those two manifest. This is also called "expression," because it can express meaning. It is also called "word," because it does not change or shift. Why is that? For example, the eye is called "eye," but apart from this name there are other different names such as "seer," "illuminator," and so on that shift and change, because they all equally manifest this same idea. But it is not the case that letters such as a, i, and so on, apart from the differences of a, i, and so on, have yet other differences that could manifest these letters. Therefore, since there is no shifting or change, they are called "letters." "No shifting or change" means they do not flow or alter.
異生性者，謂於聖法不得，假立異生性。
> The state of an ordinary being refers to not yet attaining the noble Dharma, and it is provisionally designated as the nature of an ordinary being.
流轉者，謂於因果相續不斷，假立流轉。所以唯於相續不斷立流轉者，於一剎那或於間斷無此言故。
> What is meant by "continuous flow"? It refers to the unbroken succession of cause and effect, and on this basis the term "continuous flow" is provisionally established. The reason "continuous flow" is established only for unbroken succession is that for a single moment, or for something interrupted, this term does not apply.
定異者，謂於因果種種差別，假立定異。因果種種差別者，謂可愛果妙行為因、不可愛果惡行為因，諸如是等種種因果展轉差別。相應者，謂於因果相稱假立相應。因果相稱者，雖復異類，因果相順亦名相稱，由如布施感富財等。
> "Distinction" means that, based on the various differences among causes and effects, distinction is provisionally established. The various differences among causes and effects means: desirable results arise from good conduct as their cause, undesirable results arise from bad conduct as their cause—and so on, with all kinds of causes and effects differing from one another in manifold ways. "Correspondence" means that, based on causes and effects being well matched, correspondence is provisionally established. Causes and effects being well matched means: even though they belong to different categories, when cause and effect accord with each other, this is also called being well matched—as when generosity brings wealth and riches.
勢速者，謂於因果迅疾流轉，假立勢速。
> Momentum refers to the swift flowing of cause and effect, and is a concept established to describe this rapidity.
次第者，謂於因果一一流轉，假立次第。因果一一流轉者，謂不俱轉。
> "Sequence" refers to the provisional establishment of order among causes and effects as they arise one after another. "Causes and effects arising one after another" means they do not occur simultaneously.
時者，謂於因果相續流轉，假立為時。何以故？由有因果相續轉故。若此因果已生已滅，立過去時。此若未生，立未來時。已生未滅，立現在時。
> Time is a concept established based on the continuous flow of cause and effect. Why is this? Because cause and effect continue and turn. When a cause and effect has already arisen and already ceased, we designate it as past time. When it has not yet arisen, we designate it as future time. When it has already arisen but not yet ceased, we designate it as present time.
方者，謂即於東西南北四維上下因果差別，假立為方。何以故？即於十方因果遍滿，假說方故。當知此中唯說色法所攝因果，無色之法遍布處所無功能故。
> "Direction" refers to the distinctions of cause and effect in the four cardinal directions, the four intermediate directions, above, and below, which are provisionally established as "direction." Why is this? Because cause and effect pervade all ten directions, and this is provisionally called "direction." You should understand that here only cause and effect belonging to material phenomena are discussed. Immaterial phenomena have no function of pervading locations.
數者，謂於諸行一一差別，假立為數。一一差別者，於一無別二三等數，不應理故。
> A number is a concept we temporarily apply to describe the individual distinctions among all conditioned phenomena. As for these individual distinctions: it would not make sense to speak of one, two, three, and so on, based on something that is a single, undifferentiated whole.
和合者，謂於因果眾緣集會，假立和合。因果眾緣集會者，且如識法因果相續，必假眾緣和會，謂根不壞、境界現前，能生此識作意正起。如是於餘一切如理應知。
> What is "harmonious convergence"? It refers to the coming together of causes, effects, and various conditions, which is provisionally called "harmonious convergence." As for the coming together of causes, effects, and various conditions: take, for example, the continuity of causes and effects in the dharma of consciousness. It necessarily depends on the meeting of various conditions—namely, the sense faculties being intact, the object being present, and the attention that can give rise to this consciousness being properly aroused. In this way, all other cases should be understood accordingly.
如是等心不相應行法，唯依分位差別而建立故，當知皆是假有。謂於善不善等增減分位差別建立一種，於心心法分位差別建立三種，於住分位差別建立一種，於相似分位差別建立一種，於相分位差別建立四種，於言說分位差別建立三種，於不得分位差別建立一種，於因果分位差別建立餘種。因果者，謂一切有為法能生餘故名因，從餘生故名果。
> These mental formations that are neither mind nor mental functions are established solely based on differences in their states and positions. You should know that they are all merely nominal existences. Specifically: based on differences in the states of increase or decrease of wholesome and unwholesome factors, one type is established. Based on differences in the states of mind and mental functions, three types are established. Based on differences in the state of abiding, one type is established. Based on differences in states of similarity, one type is established. Based on differences in the state of characteristics, four types are established. Based on differences in the state of verbal expression, three types are established. Based on differences in the state of non-attainment, one type is established. Based on differences in the states of cause and effect, the remaining types are established. Regarding cause and effect: all conditioned phenomena are called causes because they can produce other things; they are called effects because they arise from other things.
云何建立識蘊？謂心、意、識差別。
> How is the aggregate of consciousness established? It is described as the distinctions of mind, intellect, and consciousness.
心者，謂蘊界處習氣所熏一切種子阿賴耶識，亦名異熟識、亦名阿陀那識，以能積集諸習氣故。習氣者，謂由現行蘊等令彼種子皆得增益。一切種子識者，謂能生蘊等諸法種子所積集故。阿賴耶識者，謂能攝藏諸法種子故，又諸有情取為我故。異熟識者，先業所生故。阿陀那識者，謂能數數令生相續，持諸根等令不壞故。又言心者，謂能積集一切法習氣故。
> The mind is the storehouse consciousness, the alaya consciousness, ripened by the habitual tendencies of the aggregates, realms, and sense bases, and holding all their seeds. It is also called the fruition consciousness, and also called the adana consciousness, because it can accumulate all habitual tendencies. Habitual tendencies are what cause those seeds to be strengthened through the active functioning of the aggregates and so on. The consciousness of all seeds is so called because it is the storehouse of the seeds that give rise to the aggregates and all other phenomena. The alaya consciousness is so called because it can hold and preserve the seeds of all phenomena, and because sentient beings take it to be a self. The fruition consciousness is so called because it is produced by past karma. The adana consciousness is so called because it repeatedly causes continuity of rebirth, and sustains the faculties and so on so that they do not decay. Furthermore, the mind is so called because it can accumulate the habitual tendencies of all phenomena.
云何知有阿賴耶識？若無此識，執受、初、明了、種子、業、身受、無心定、命終無，皆不應理。釋此伽他，如攝決擇分說：由八種相，證阿賴耶識決定是有。謂若離阿賴耶識，依止執受不可得故、最初生起不可得故、明了生起不可得故、種子體性不可得故、業用體性不可得故、身受體性不可得故、處無心定不可得故、命終之識不可得故。云何依止執受不可得耶？由五因故，謂阿賴耶識先行因感眼等，轉識現緣因發，如說根境作意力故諸轉識生，乃至廣說，是名初因。又六識身善惡可得，是第二因。又六識身一類異熟無記性攝必不可得，是第三因。又六識身各別依轉，隨所依止彼識生時，即應彼識執所依止，餘無執受不應道理；設許執受亦不應理，以離識故，是第四因。又所依止應成數數執受過失。所以者何？由彼眼識於一時轉一時不轉，餘識亦爾，是第五因。
> How do we know the ālaya-consciousness exists? If this consciousness did not exist, then appropriation, initial arising, clear arising, seeds, karma, bodily feeling, the state of no-mind concentration, and the moment of death would all be untenable. As explained in the Compendium of Determinations, eight kinds of evidence prove that the ālaya-consciousness definitely exists. If it were absent, then: - support and appropriation would be impossible; - the first arising of consciousness would be impossible; - clear arising would be impossible; - the nature of seeds would be impossible; - the nature of karmic action would be impossible; - the nature of bodily feeling would be impossible; - dwelling in no-mind concentration would be impossible; - consciousness at the moment of death would be impossible. Why is support and appropriation impossible without it? For five reasons: First, the ālaya-consciousness is caused beforehand by prior karma and produces the eye and other sense faculties; the active consciousnesses arise from present conditions. As it is said: "By the power of the faculties, objects, and attention, the active consciousnesses arise," and so on in detail. This is the first reason. Second, the six consciousnesses can be wholesome or unwholesome. This is the second reason. Third, the six consciousnesses cannot be of a single karmic-result, neutral nature. This is the third reason. Fourth, the six consciousnesses each depend on their own distinct basis. When such a consciousness arises depending on its basis, that consciousness should then appropriate its basis. No other consciousness appropriating it makes no sense. And even if we allowed such appropriation, it would still be unreasonable, because it is separate from that consciousness. This is the fourth reason. Fifth, the basis would repeatedly have to be appropriated. Why? Because the eye-consciousness turns on at one time and off at another, and the other consciousnesses are the same. This is the fifth reason.
云何最初生起不可得耶？謂設有難言：若有阿賴耶識，應一有情二識俱起。應告彼曰：汝於非過妄生過想，容有二識俱時轉故。所以者何？猶如有一俱時欲見乃至欲識，隨有一識最初生起不應道理。何以故？爾時作意無有差別，根及境界不壞現前，何因緣故識不俱轉？
> How is it that the initial arising cannot be grasped? Suppose someone raises an objection: If there is an alaya-consciousness, then a single being should have two consciousnesses arising simultaneously. You should tell them: You are imagining a fault where none exists, for it is possible for two consciousnesses to operate at the same time. Why is that? Just as when someone simultaneously wants to see, and even wants to cognize—it would be unreasonable for only one consciousness to arise first. Why? At that moment, attention has no differentiation, and the faculties and their objects are present and unimpaired. For what reason would the consciousnesses not operate together?
云何明了生起不可得耶？謂若有定執識不俱生，與眼等識俱行一境，明了意識應不可得。所以者何？若時隨憶曾所受境，爾時意識不明了生。非於現境所生意識，得有如是不明了相，是故應信諸識俱轉，或應許彼第六意識無明了性。
> How is it understood that clear, distinct consciousness cannot arise? Suppose someone firmly insists that consciousnesses do not arise together, and that a clear, distinct mind-consciousness operating on the same object alongside the eye and other senses cannot be obtained. Why is that? When one recalls a previously experienced object, at that moment the mind-consciousness does not arise clearly and distinctly. But a mind-consciousness that arises toward a present object cannot have such an unclear character. Therefore, one should have faith that the various consciousnesses operate together, or else one must admit that the sixth mind-consciousness lacks the nature of clarity.
云何種子體性不可得耶？謂六轉識身各各異故。所以者何？此六轉識從善無間不善性生、不善無間善性復生、從二無間無記性生，下界無間中界生、中界無間妙界生、妙界無間乃至下界生，有漏無間無漏生，無漏無間有漏生，世間無間出世生、出世無間世間生，非如是相識為種子體應正道理。又心相續長時間斷，經久流轉不息，是故轉識能持種子不應道理。
> How is it that the nature of the seed-body cannot be found? Because the six types of active consciousness are each different from one another. Why is this? These six types of active consciousness arise from wholesome states without interruption into unwholesome states, and from unwholesome states without interruption back into wholesome states; they arise from the two without interruption into neutral states; they arise from the lower realm without interruption into the middle realm, from the middle realm without interruption into the sublime realm, and from the sublime realm without interruption even back into the lower realm; they arise from the contaminated without interruption into the uncontaminated, and from the uncontaminated without interruption into the contaminated; they arise from the worldly without interruption into the supramundane, and from the supramundane without interruption into the worldly. It is not by such characteristics that consciousness could be the nature of the seed-body — this does not accord with right reason. Moreover, the mind-continuum may be interrupted for a long time, yet after a long period it still flows on without ceasing. Therefore, it does not accord with reason that active consciousness could hold the seeds.
云何業用不可得耶？謂若無諸識同時生起，業用俱轉不應道理。所以者何？略說識業有四種，謂了別外器、了別依止、能了別我、了別境界。如是四種識了別業，一一剎那俱現可得，非於一識一剎那中有如是等差別業用，是故必有諸識俱起。
> How is it that the functioning of karma cannot be established? It is because if the various consciousnesses did not arise simultaneously, it would make no sense for their karmic functions to operate together. Why is that? Briefly stated, the karmic activity of consciousness is of four kinds: distinguishing the external world, distinguishing the basis of support, being able to distinguish the self, and distinguishing objects. These four kinds of distinguishing activity of consciousness are all present and observable in a single moment, yet within one consciousness and one moment there cannot be such differing functions. Therefore, the various consciousnesses must arise together.
云何身受體性不可得耶？謂如有一，或如理思、或不如理思、或不思惟、或復推尋，若心在定若不在定，身受生起非一眾多。若無阿賴耶識，如是身受應不可得；既現可得，是故定有阿賴耶識。
> How is it that the essential nature of bodily feeling cannot be found? Suppose there is a person—whether they think in accordance with reason, think contrary to reason, do not think at all, or engage in investigation—whether the mind is in concentration or not in concentration, bodily feelings arise in many different forms. Without the storehouse consciousness, such bodily feelings could not be experienced. Since they are in fact experienced, the storehouse consciousness definitely exists.
云何處無心定不可得耶？如世尊說：入無想定及滅盡定，當知爾時識不離身。若無阿賴耶識，爾時識應離身，識若離身便應捨命，非謂處定。
> How is it that the attainment of mindless concentration is impossible? As the World-Honored One said: When one enters the attainment of no-thought and the attainment of cessation, one should understand that at that time consciousness does not leave the body. If there were no storehouse consciousness, at that time consciousness would leave the body; if consciousness left the body, one would cast off life—this is not what is meant by dwelling in concentration.
云何命終之識不可得耶？謂臨命終時識漸捨離所依身分，發起冷觸或上或下，非彼意識有時不轉。故知唯有阿賴耶識，能執持身隨於身分。若捨此識，冷觸可得身無覺受，意識不然。是故若無阿賴耶識，命終之識必不可得。
> How is it that the consciousness at the time of death cannot be found? When a person is about to die, the consciousness gradually withdraws from the parts of the body it relies on, and a cold sensation arises, either moving upward or downward. It is not that the mental consciousness sometimes stops functioning. Therefore, we know that only the Alaya consciousness can hold and sustain the body, pervading its various parts. If this consciousness were to let go, the cold sensation would appear and the body would have no feeling—but the mental consciousness does not work that way. Thus, if there were no Alaya consciousness, the consciousness at the time of death could not possibly be found.
意者，謂一切時緣阿賴耶識，思度為性，與四煩惱恒相應，謂我見、我愛、我慢、無明。又此意遍行一切善、不善、無記位，唯除聖道現前、若處滅盡定及在無學地。又復六識以無間滅識為意，當知此中由所緣故、釋義故、相應故、生起時故顯了於意。何故聖道現前無染污意耶？由勝義智與我見現行極相違故，出聖道後從阿賴耶識復更現起，以有學位未永斷故。又滅盡定望無想定極寂靜故，此染污意不得現行。無間滅意者，由隨覺故。無間覺義是意義，當知此中隨顯相說。
> The mind refers to that which at all times takes the ālaya-consciousness as its object, has the nature of deliberation, and is always accompanied by four afflictions: the view of self, self-love, self-conceit, and ignorance. This mind also operates in all wholesome, unwholesome, and neutral states, except when the noble path is present, when one dwells in the cessation of feeling and perception, or when one has reached the stage of no more learning. Furthermore, the six consciousnesses take the immediately ceasing consciousness as their mind. You should understand that here the mind is clarified through its object, through the explanation of its meaning, through its associated factors, and through the time of its arising. Why is there no defiled mind when the noble path is present? Because the wisdom of ultimate truth is utterly opposed to the active arising of the view of self. After emerging from the noble path, it arises again from the ālaya-consciousness, since one at the stage of learning has not yet permanently eliminated it. Also, because the cessation of feeling and perception is far more peaceful than the attainment of no perception, this defiled mind cannot become active there. The immediately ceasing mind means that it arises in accordance with awakening. The meaning of immediate awakening is the meaning of mind; you should understand that this is stated in terms of its evident characteristics.
識者，謂六識身，眼識乃至意識。眼識者，謂依眼緣色了別為性。耳識者，謂依耳緣聲了別為性。鼻識者，謂依鼻緣香了別為性。舌識者，謂依舌緣味了別為性。身識者，謂依身緣觸了別為性。意識者，謂依意緣法了別為性。當知此中由所依故、所緣故、自性故，建立於識。云何建立界？謂色蘊即十界，眼等五根界、色等五境界及法界一分。受想行蘊即法界一分。識蘊即七識界，謂眼等六識界及意界。何故建立界處無別相耶？建立蘊中已說眼等各別相故，是故從諸蘊中出界建立，從諸界中出處建立。
> Consciousness refers to the six types of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Eye-consciousness is defined by its nature of distinguishing visual objects based on the eye. Ear-consciousness is defined by its nature of distinguishing sounds based on the ear. Nose-consciousness is defined by its nature of distinguishing smells based on the nose. Tongue-consciousness is defined by its nature of distinguishing tastes based on the tongue. Body-consciousness is defined by its nature of distinguishing tactile sensations based on the body. Mind-consciousness is defined by its nature of distinguishing mental objects based on the mind. You should understand that consciousness is established based on three factors: its basis, its object, and its own nature. How are the sense realms established? The aggregate of form corresponds to the ten realms — the five sense-faculty realms of eye and so on, the five sense-object realms of visible form and so on, and one part of the mental-object realm. The aggregates of feeling, perception, and mental formations correspond to one part of the mental-object realm. The aggregate of consciousness corresponds to the seven consciousness realms — the six consciousness realms of eye and so on, plus the mind realm. Why are the sense realms and sense bases established without separate characteristics? Because the individual characteristics of eye and so on have already been explained in the establishment of the aggregates. Therefore, the establishment of the sense realms is derived from the aggregates, and the establishment of the sense bases is derived from the sense realms.
何等界法蘊不攝耶？法界中無為法，蘊所不攝。此無為法復有八種，謂善法真如、不善法真如、無記法真如、虛空、非擇滅、擇滅、不動及想受滅。
> Which Dharmas are not included among the aggregates? The unconditioned Dharmas within the Dharma realm are not included among the aggregates. These unconditioned Dharmas are of eight kinds: the Suchness of virtuous Dharmas, the Suchness of non-virtuous Dharmas, the Suchness of neutral Dharmas, space, non-analytical cessation, analytical cessation, immovability, and the cessation of perception and feeling.
如是建立八無為中，當知所依差別故。分析真如假立三種，不由自性故。善法真如者，謂無我性、空性、無相、實際、勝義法界。何故真如說名真如？由彼自性無變異故。謂一切時無我實性無改轉故，說無變異。當知此則是無我性，離二我故。何故復說此名空性？一切雜染所不行故。所以者何？由緣此故能令一切諸雜染事悉皆空寂。雖復有時說有雜染，當知但是客塵煩惱之所染污。何等名為客塵染污？謂由未拔所取能取種子故，令依他性心二行相轉；非法性心，以諸法法性自性清淨故。何故復說此名無相？諸相寂靜故。諸相者，謂色受等乃至菩提。諸所戲論，真如性中彼相寂滅，故名無相。何故復說此名實際？無倒所緣故。實者，謂無顛倒。此處究竟，故名為實際，過無我性更無所求故。何故復說此名勝義？最勝聖智所行處故。何故復說此名法界？一切聲聞獨覺諸佛妙法所依相故。如善法真如，當知不善法真如、無記法真如亦爾。虛空者，謂無色性，容受一切所作業故。無色性者，謂唯違於色，無性相法意識境界，是名虛空。意識境界者，謂法界攝故，唯違色言，為別受等共，有真如、擇滅、非擇滅、無常性等。雖兔角等亦是無性，然彼不與諸法相違，以彼唯是畢竟無故。又兔角等非唯違色，由與受等諸法共故，是故唯說與色相違無性相言，為別受等無色之法。何以故？受等自體是有性相非無性相故。
> When establishing these eight unconditioned states, you should understand that they are distinguished by what they depend on. True Suchness is analyzed and provisionally set up as three kinds, not because its own nature differs. The True Suchness of wholesome dharmas refers to non-self nature, emptiness, signlessness, the ultimate limit, and the supreme dharma realm. Why is True Suchness called True Suchness? Because its own nature is unchanging. At all times, the real nature of non-self does not alter or shift—this is what is meant by unchanging. You should understand this as the nature of non-self, because it is free from the two selves. Why is it also called emptiness? Because all defilements cannot operate through it. Why is that? Because by relying on this, all defiled phenomena become completely empty and still. Although sometimes defilements are said to exist, you should understand that they are merely stained by adventitious afflictions. What are adventitious stains? They arise because the seeds of grasping and grasped have not been uprooted, causing the mind of dependent nature to function in two aspects—not the dharma-nature mind, because the dharma-nature of all dharmas is inherently pure. Why is it also called signlessness? Because all signs are stilled. "Signs" refers to form, feeling, and so on up to enlightenment. All conceptual elaborations—within the nature of True Suchness, those signs are utterly extinguished. Therefore it is called signlessness. Why is it also called the ultimate limit? Because it is the object of non-erroneous awareness. "Ultimate" means without inversion. Since this is the final endpoint, it is called the ultimate limit, because beyond the nature of non-self there is nothing further to seek. Why is it also called supreme meaning? Because it is the realm practiced by the highest noble wisdom. Why is it also called the dharma realm? Because it is the basis and characteristic of all wondrous dharmas of hearers, solitary realizers, and buddhas. Just as with the True Suchness of wholesome dharmas, you should understand that the True Suchness of unwholesome dharmas and the True Suchness of neutral dharmas are likewise. Space refers to the nature of being without form, which can accommodate all produced karma. "Nature of being without form" means that which is solely opposed to form—a natureless and signless dharma that is the object of mental consciousness. This is called space. Being the object of mental consciousness means it is included within the dharma realm. The phrase "solely opposed to form" is to distinguish it from feeling and other dharmas that share in having True Suchness, analytical cessation, non-analytical cessation, impermanence, and so on. Although things like a rabbit's horn are also without nature, they are not opposed to dharmas, because they are utterly nonexistent. Moreover, a rabbit's horn is not solely opposed to form, since it is shared with feeling and other dharmas. Therefore, it is only said to be the natureless and signless expression opposed to form, in order to distinguish it from formless dharmas like feeling. Why is that? Because feeling and the rest have their own essence as having nature and signs, not as being without nature and signs.
非擇滅者，謂是滅非離繫，不永害隨眠故。
> What is "non-analytical cessation"? It refers to a cessation that is not freedom from bondage, because it does not permanently eliminate the underlying tendencies.
擇滅者，謂是滅是離繫，永害隨眠故。
> Cessation Through Discernment means it is cessation, it is detachment, because it permanently eliminates the underlying tendencies.
不動者，謂已離遍淨欲、未離上欲，苦樂滅無為。
> The Unshakable One refers to the state of one who has already transcended the desire for pervasive purity but has not yet transcended higher desires—the unconditioned cessation of suffering and pleasure.
想受滅者，謂已離無所有處欲，止息想作意為先故，諸不恒行心心法及恒行一分心心法滅、無為。
> The cessation of perception and feeling is when one has already gone beyond the desire for the realm of nothingness. Because the intention to still the activity of perception comes first, all the mental and mental factors that do not operate continuously, and a portion of those that do operate continuously, cease—this is the unconditioned.
當知此中有二種應斷法，謂諸煩惱及此所依受。受有二種，謂變異及不變異。如其次第苦、樂、非苦樂，當知煩惱斷故建立擇滅。二受斷故，如其次第建立不動及受想滅。煩惱斷者，謂除此品麁重所得轉依。受斷者，謂除此能治定障所得轉依。是故得第二靜慮時，雖證苦滅而不建立無為，以變異受未盡斷故。又若五種色，若受想行蘊，及此所說八無為法，如是十六總名法界。
> You should know that within this there are two kinds of things to be abandoned: the afflictions and the feelings they depend on. Feelings are of two kinds: changing and unchanging. These correspond, in order, to suffering, pleasure, and neither-suffering-nor-pleasure. You should know that through the abandoning of afflictions, the cessation of choice is established. Through the abandoning of the two kinds of feeling, there are established, in order, the immovable and the cessation of perception and feeling. The abandoning of afflictions means the transformation of the basis obtained by removing the coarseness of this category. The abandoning of feeling means the transformation of the basis obtained by removing the obstruction to concentration that this counteracts. Therefore, when one attains the second meditative absorption, although one realizes the cessation of suffering, the unconditioned is not established, because the changing feeling has not yet been completely abandoned. Furthermore, the five kinds of form, the aggregates of feeling, perception, and formations, and the eight unconditioned dharmas spoken of here—these sixteen are together called the Dharma realm.
云何建立處？謂十色界即十色處，七識界即意處，法界即法處。
> How are the bases established? The ten realms of form are the ten bases of form; the seven realms of consciousness are the mind base; the Dharma realm is the Dharma base.
由此道理諸蘊界處三法所攝，謂色蘊、法界及與意處。由色蘊攝十色界，法界即攝法界，意處攝七識界，是故三法攝一切法。
> By this principle, all aggregates, elements, and sense bases are encompassed by three things: the aggregate of form, the Dharma realm, and the mind base. The aggregate of form encompasses the ten elements of form, the Dharma realm encompasses the Dharma realm, and the mind base encompasses the seven elements of consciousness. Therefore, these three things encompass all phenomena.
如是建立蘊界處已，今乘此義應更分別。問：眼耳與鼻各有二種，云何不立二十一界？答：彼雖有二，然界不別。所以者何？其相相似俱眼相故，所作相似俱於眼境，眼識一所作故。如是耳鼻隨理應知。為身端嚴各生二種。何以故？如是分布一界二所身得端嚴，不由餘故。問：為常依一一眼故眼識得生？為亦依二耶？答：亦得依二，明了取故。所以者何？若俱開二眼取色明了，非如開一，譬如一室俱然二燈，同發一光照極明了。如是一光依二燈轉，當知此中道理亦爾。問：於一一根門種種境界俱現在前，於此多境，為有多識次第而起？為俱起耶？答：唯有一識種種行相俱時而起。若諸段食與舌根合，當知身舌二識恒俱時起。又聲間斷故，不從異處展轉生起相續往趣餘方。然譬於燈置在自處，能於一時隨其勢力遍發光明，聲頓遍發理亦如是。問：何故於近障聲，聞不明了？答：聲有對故。於障細隙微少而生，故不明了。問：於六識中幾有分別？答：唯一意識，由三分別故有分別。三分別者，謂自性分別、隨念分別、計度分別。自性分別者，謂於現在所受諸行自相行分別。隨念分別者，謂於昔曾所受諸行追念行分別。計度分別者，謂於去來今不現見事思搆行分別。復有七種分別，謂於所緣任運分別、有相分別、無相分別、尋求分別、伺察分別、染污分別、不染污分別。初分別者，謂五識身如所緣相無異分別，於自境界任運轉故。有相分別者，謂自性、隨念二種分別，取過現境種種相故。無相分別者，謂希求未來境行分別。所餘分別皆用計度分別以為自性。所以者何？以思度故，或時尋求、或時伺察、或時染污、或不染污種種分別。問：若了別色等故名為識，何故但名眼等識不名色等識耶？答：以依眼等五種解釋道理成就，非於色等。何以故？眼中之識故名眼識，依眼處所識得生故。又由有眼，識得有故。所以者何？若有眼根，眼識定生，不盲瞑者乃至闇中亦能見故。不由有色，眼識定生，以盲瞑者不能見故。又眼所發識，故名眼識。由眼變異識亦變異，色雖無變識有變故。如迦末羅病損壞眼根，於青等色皆見為黃。又屬眼之識故名眼識，由識種子隨逐於眼而得生故。又助眼之識故名眼識，作彼損益故。所以者何？由根合識有所領受令根損益，非境界故。又如眼之識故名眼識，俱有情數之所攝故。色則不爾，不決定故。眼識既然，餘識亦爾。問：為眼見色？為識等耶？答：非眼見色亦非識等，以一切法無作用故，由有和合假立為見。又由六相，眼於見色中最勝，非識等，是故說眼能見諸色。何等為六？一由生因，眼能生彼故。二由依處，見依眼故。三由無動轉，眼常一類故。四由自在轉，不待緣合念念生故。五由端嚴，轉由此莊嚴所依身故。六由聖教，如經中說：眼能見色故。如是所說六種相貌，於識等中皆不可得。識動轉者，當知多種差別生起，何故無為立在界處不在蘊耶？無蘊義故。所以者何？色等諸法有去來等種種差別總略積聚，說名為蘊。聚積義是蘊義，常住之法無有此義，是故無為非蘊所攝。何故即如是法以蘊界處門差別說耶？欲令所化有情於廣略門生善巧故。所以者何？於蘊門中略說色識，於界處門隨其所應廣說十七。又於蘊門廣說受等，於界處門略說為一法界法處。又蘊門中唯說建立有為法相，界門廣說建立能取所取及取體性，處門唯說建立能取所取，由此唯顯取生門故。已辯傍乘義，今當釋本文。
> Once the aggregates, elements, and sense-fields have been established in this way, we should now further analyze the meaning that follows from this. Question: The eye, ear, and nose each have two kinds. Why are twenty-one elements not established? Answer: Although each has two, they are not separate elements. Why is that? Because their characteristics are similar—both share the characteristic of the eye—and their functions are similar—both operate on the domain of the eye—and eye-consciousness has a single function. The same principle should be understood for the ear and nose accordingly. For the sake of bodily elegance, each arises in two kinds. Why? Because by distributing one element across two locations, the body becomes elegant; it is not due to anything else. Question: Does eye-consciousness arise always depending on one eye, or can it also depend on two? Answer: It can also depend on two, because it grasps objects clearly. Why? If both eyes are open, the perception of form is clear, unlike when only one is open. For example, if two lamps are lit in a single room, they emit a single light that illuminates with great clarity. In the same way, that single light operates depending on two lamps. One should understand that the principle here is likewise. Question: When various objects are present simultaneously at each sense-faculty, regarding these many objects, do many consciousnesses arise in succession, or do they arise together? Answer: There is only one consciousness, which arises with various aspects simultaneously. When material food contacts the tongue faculty, one should understand that body-consciousness and tongue-consciousness always arise together. Moreover, because sound is intermittent, it does not arise from one place and then travel in succession to another direction. But just as a lamp placed in its own spot can at one time, according to its power, radiate light everywhere, so too sound radiates everywhere at once—the principle is likewise. Question: Why is sound heard unclearly through a nearby obstruction? Answer: Because sound has resistance. It arises only through a narrow gap in the obstruction, and thus is unclear. Question: Among the six consciousnesses, how many have conceptual discrimination? Answer: Only mental consciousness, which has discrimination because of three kinds of discrimination. The three kinds of discrimination are: intrinsic discrimination, recollective discrimination, and inferential discrimination. Intrinsic discrimination means distinguishing the specific characteristics of whatever formations are presently experienced. Recollective discrimination means distinguishing by recalling formations previously experienced. Inferential discrimination means distinguishing by mentally constructing matters not presently seen, whether past, future, or present. There are also seven kinds of discrimination: spontaneous discrimination regarding the object, discrimination with signs, discrimination without signs, searching discrimination, investigating discrimination, defiled discrimination, and undefiled discrimination. The first—spontaneous discrimination—belongs to the five sense-consciousnesses, which discriminate without difference from the object as it is presented, operating spontaneously within their own domains. Discrimination with signs refers to the two kinds, intrinsic and recollective, because they grasp various signs of past and present objects. Discrimination without signs refers to the mental activity of aspiring toward future objects. The remaining kinds of discrimination all take inferential discrimination as their nature. Why? Because they involve mental construction and evaluation—sometimes searching, sometimes investigating, sometimes defiled, sometimes undefiled—and thus are various kinds of discrimination. Question: If distinguishing forms and so on is what makes it consciousness, why is it called eye-consciousness and so on, and not form-consciousness and so on? Answer: Because it is established through five kinds of reasoning based on the eye and so on, not on forms and so on. Why? Consciousness that is in the eye is called eye-consciousness, because consciousness arises depending on the locus of the eye. Also, because when there is an eye, consciousness arises. Why? If there is an eye-faculty, eye-consciousness definitely arises—one who is not blind can see even in darkness. But it is not the case that because there is form, eye-consciousness definitely arises, since one who is blind cannot see. Also, consciousness produced by the eye is called eye-consciousness, because when the eye changes, consciousness also changes, whereas although form does not change, consciousness does change. For example, when the eye-faculty is damaged by jaundice, one sees blue and other colors all as yellow. Also, consciousness belonging to the eye is called eye-consciousness, because the seed of consciousness follows the eye and thereby arises. Also, consciousness that assists the eye is called eye-consciousness, because it benefits or harms it. Why? Because when the faculty is joined with consciousness, there is experience that benefits or harms the faculty—not the object. Also, consciousness that is like the eye is called eye-consciousness, because both are included in the category of sentient beings. Form is not like that, because it is not determinate. As with eye-consciousness, so with the other consciousnesses. Question: Is it the eye that sees forms, or is it consciousness and so on? Answer: It is neither the eye that sees forms nor consciousness and so on, because all things have no activity. It is through their conjunction that seeing is conventionally established. Also, by six characteristics, the eye is foremost in seeing forms, not consciousness and so on. Therefore it is said that the eye can see forms. What are the six? First, as the producing cause—the eye produces that \[seeing\]. Second, as the basis—seeing depends on the eye. Third, because it does not move or change—the eye remains always of one kind. Fourth, because it operates freely—not waiting for conditions to combine, it arises moment by moment. Fifth, because of elegance—through it the body that is its support is adorned. Sixth, because of sacred teaching—as the scripture says: the eye can see forms. These six characteristics described are not found in consciousness and so on. As for consciousness being mobile—one should understand that it arises in many different ways. Why is the unconditioned placed among the elements and sense-fields but not among the aggregates? Because it lacks the meaning of an aggregate. Why? Form and other dharmas have various differences such as going and coming, and are collectively gathered together—this is called an aggregate. The meaning of aggregation is the meaning of aggregate. Unconditioned dharmas do not have this meaning, and therefore the unconditioned is not included in the aggregates. Why are these same dharmas taught with differentiation through the gates of aggregates, elements, and sense-fields? To enable beings to be trained to gain skill in both the extensive and concise approaches. Why? In the gate of aggregates, form and consciousness are taught concisely; in the gates of elements and sense-fields, seventeen are taught extensively as appropriate. Also, in the gate of aggregates, feeling and so on are taught extensively; in the gates of elements and sense-fields, they are taught concisely as one dharma-element and dharma-sense-field. Also, in the gate of aggregates, only the characteristics of conditioned dharmas are established; in the gate of elements, the grasper, the grasped, and the nature of grasping are extensively established; in the gate of sense-fields, only the grasper and the grasped are established, thereby revealing only the gate of the arising of grasping. Having thus explained the ancillary meaning, we should now explain the main text.
問：如經中說眼及眼界。若眼亦眼界耶？設眼界亦眼耶？答：或有眼非眼界，謂阿羅漢最後眼。或有眼界非眼，謂處卵㲉、羯邏藍時、頞部陀時、閉尸時，在母腹中若不得眼，設得已失。若生無色異生，所有眼因或有眼亦眼界，謂於餘位。或有無眼無眼界，謂已入無餘涅槃界。及諸聖者生無色界。如眼與眼界，如是耳鼻舌身與耳等界，隨其所應盡當知。阿羅漢最後眼者，謂入涅槃時最後剎那，爾時眼非眼界，非餘眼因故。無色界異生有眼因者，謂從彼退墮當生有色界，以阿賴耶識持眼種子定當生眼故。生彼眾聖不退還故，無有眼界。有身界無身者，謂唯生無色界異生，彼唯有身因故。非處卵㲉等，彼必有身故，若身壞滅壽命亦無。問：若有意亦意界耶？設有意界亦意耶？答：或有意非意界，謂阿羅漢最後意。或有意界非意，謂處滅定者所有意因。或有意亦意界，謂於所餘位。或有無意無意界，謂已入無餘涅槃界。唯有意界非意中所以不取入無想定者，以彼有染污意故。問：若生長彼地，即用彼地眼還見彼地色耶？答：或有即用彼地眼還見彼地色，或復餘地。謂生長欲界用欲行眼還見欲行色，或用色行眼見色行色，或用上地眼見下地色。如以眼對色，如是以耳對聲。如生長欲界，如是生長色界。生者，謂初受生時。長者，謂後增長。若生長欲界，即以欲行鼻舌身還嗅嘗覺欲行香味觸。若生長色界，即以色行身還覺自地觸，彼界自性定無香味，離段食貪故，由此道理亦無鼻舌兩識。若生長欲界，即以欲行意了三界法及無漏法。如生長欲界，如是生長色界。若生長無色界，以無色行意了無色行自地法及無漏法，若以無漏意了三界法及無漏法。無色行意了無色行自地法及無漏法者，謂依聖弟子說，若外異生唯了自地法。若住此法者，或有由先聞熏習力，亦緣上地為起彼故。
> Question: As the scriptures say, there is the eye and the eye element. Is the eye also the eye element? And is the eye element also the eye? Answer: In some cases, there is the eye but not the eye element—namely, the final eye of an Arhat. In some cases, there is the eye element but not the eye—namely, while in the egg, at the kalala stage, the arbuda stage, or the peshi stage; or while in the mother's womb, if the eye has not yet been obtained, or has been obtained and then lost. Or in the case of an ordinary being born in the formless realm, there is the cause of the eye. In some cases, there is both the eye and the eye element—namely, in all other situations. In some cases, there is neither the eye nor the eye element—namely, for one who has entered the nirvana realm without remainder, and for noble ones born in the formless realm. Just as with the eye and the eye element, so too with the ear, nose, tongue, and body, and the ear and other elements—as appropriate, all should be understood in the same way. "The final eye of an Arhat" means the final moment when entering nirvana; at that time, the eye is not the eye element, because it is not the cause of any other eye. "An ordinary being in the formless realm has the cause of the eye" means that when they fall from that realm and are to be born in the form realm, because the alaya-consciousness holds the seed of the eye, the eye will definitely arise. Because the noble ones born there do not regress, there is no eye element. "There is the body element but no body" refers only to ordinary beings born in the formless realm; they have only the cause of body. It does not refer to those in the egg and other stages, because they necessarily have a body; if the body is destroyed, life also ceases. Question: If there is mind, is it also the mind element? And if there is the mind element, is it also mind? Answer: In some cases, there is mind but not the mind element—namely, the final mind of an Arhat. In some cases, there is the mind element but not mind—namely, the cause of mind in one who has entered the cessation attainment. In some cases, there is both mind and the mind element—namely, in all other situations. In some cases, there is neither mind nor the mind element—namely, for one who has entered the nirvana realm without remainder. The reason the mind element but not mind is not taken to include one who has entered the attainment of no-thought is that such a person still has a defiled mind. Question: If one is born and grows in a certain realm, does one use the eye of that realm to see forms of that same realm? Answer: In some cases, one uses the eye of that realm to see forms of that same realm; in other cases, one uses the eye of another realm. That is, one born and grown in the desire realm uses a desire-realm eye to see desire-realm forms, or uses a form-realm eye to see form-realm forms, or uses an eye of a higher realm to see forms of a lower realm. Just as with the eye and forms, so too with the ear and sounds. Just as with being born and growing in the desire realm, so too with being born and growing in the form realm. "Born" means at the initial moment of receiving birth. "Grown" means afterwards, having increased. If one is born and grows in the desire realm, one uses a desire-realm nose, tongue, and body to smell, taste, and feel desire-realm odors, flavors, and tangibles. If one is born and grows in the form realm, one uses a form-realm body to feel tangibles of one's own realm; that realm by nature definitely has no odors or flavors, because it is free from craving for material food. For this reason, there are also no nose and tongue consciousnesses. If one is born and grows in the desire realm, one uses a desire-realm mind to know phenomena of the three realms and unconditioned phenomena. Just as with being born and growing in the desire realm, so too with being born and growing in the form realm. If one is born and grows in the formless realm, one uses a formless-realm mind to know formless-realm phenomena of one's own realm and unconditioned phenomena; or one uses an unconditioned mind to know phenomena of the three realms and unconditioned phenomena. "As for using a formless-realm mind to know formless-realm phenomena of one's own realm and unconditioned phenomena," this is said with reference to noble disciples. As for outside ordinary beings, they know only phenomena of their own realm. As for those dwelling in this stage, some, through the power of prior hearing and cultivation, also take higher realms as their object in order to produce those realms.
問：何故諸蘊如是次第？答：由識住故，謂四識住及識。又前為後依故，如其色相而領受故，如所領受而了知故，如所了知而思作故，如所思作隨彼彼處而了別故。如其色相而領受者，謂由隨順樂受等根境二力故，樂受等生。如所領受而了知者，謂隨所受取諸相故。如所了知而思作者，謂隨所想造諸業故。如所思作隨彼彼處而了別者，謂隨所作業於諸境界及異趣中識轉變故。又由染污清淨故，謂若依是處而起染淨。若由領受取相造作故。染污清淨，若所染污及所清淨。由此理故說蘊次第。若依是處起染淨者，謂依有根身。若由領受者，謂由有染無染等受。如其次第染污清淨。若由取相造作者，謂由如理不如理轉故，如其次第染污清淨。若所染污及所清淨者，謂心有麁重，無麁重生故。
> Question: Why are the aggregates in this particular order? Answer: Because consciousness dwells in them—that is, the four abodes of consciousness and consciousness itself. Also, because each earlier one serves as the support for the later one: one feels according to the appearance of form; one cognizes according to what one has felt; one intends and acts according to what one has cognized; and one discerns according to what one has intended and done, in this and that respect. "One feels according to the appearance of form" means that, through the combined power of the sense faculties and their objects in accord with pleasant feelings and so on, pleasant feelings and the rest arise. "One cognizes according to what one has felt" means that one grasps various characteristics in accordance with what one has felt. "One intends and acts according to what one has cognized" means that one creates various karma in accordance with what one has perceived. "One discerns according to what one has intended and done, in this and that respect" means that, in accordance with the karma one has created, consciousness transforms and shifts among various objects and different realms of rebirth. Furthermore, this is due to defilement and purification: whichever basis gives rise to defilement and purity; through feeling, grasping characteristics, and creating karma, there is defilement and purification; and that which is defiled and that which is purified. For these reasons, the order of the aggregates is taught. "When a basis gives rise to defilement and purity" refers to reliance on the physical body with its faculties. "Through feeling" means through feelings that are defiled or undefiled, and so on—in that respective order, defilement and purification. "Through grasping characteristics and creating karma" means through engaging in ways that accord with reason or do not accord with reason—in that respective order, defilement and purification. "That which is defiled and that which is purified" means that the mind possesses coarseness, and the absence of coarseness arises. This passage explains why the five aggregates (form, feeling, perception, mental formations, and consciousness) are presented in their specific order, showing how each serves as the basis for the next, and how this relates to the processes of defilement and purification.
何故諸界如是次第？由隨世事差別轉故。云何世事差別而轉？謂諸世間最初相見，既相見已更相問訊，既問訊已即受沐浴塗香花鬘，次受種種上妙飲食，次受種種臥具侍女，然後意界處處分別。以內界次第故建立外界，隨此次第建立識界。如界次第，處亦如是。問：蘊義云何？答：諸所有色，若過去若未來若現在、若內若外、若麁若細、若劣若勝、若遠若近，彼一切略說一色蘊，積聚義故，如財貨蘊。如是乃至識蘊當知。依止十一種愛所依處故，於色等法建立過去等差別。十一種愛者，謂顧戀愛、希望愛、執著愛、內我愛、境界愛、欲愛、定愛、惡行苦愛、妙行樂愛、遠愛、近愛。由如是愛所緣境故，如其次第立過去等種種差別。又有差別，謂已生未生差別故、能取所取差別故、外門內門差別故、染不染差別故、近遠差別故，如其所應於色等諸法建立過去等差別。已生者，謂過去、現在。未生者，謂未來。外門者，謂不定地。內門者，謂諸定地。餘句易了，不復分別。又苦相廣大，故名為蘊，如大材蘊。依止色等，發起生等廣大苦故。如經言：如是純大眾苦蘊集。又荷雜染擔故名為蘊，如肩荷擔。荷雜染擔者，謂煩惱等諸雜染法依色等故，譬如世間身之一分能荷於擔，即此一分名肩名蘊。色等亦爾，能荷雜染擔故，名之為蘊。
> Why are the realms in this order? Because they follow the sequence of worldly affairs. How do worldly affairs proceed in sequence? In the world, beings first see one another; after seeing one another, they exchange greetings; after greeting one another, they take baths, apply fragrances, and wear garlands; next they enjoy various fine foods and drinks; next they enjoy various beds and attendants; and then the mind realm discriminates everywhere. Because the inner realms follow a sequence, the outer realms are established accordingly, and the consciousness realm is established in the same order. Just as with the realms, so too with the sense bases. Question: What is the meaning of "aggregate"? Answer: All form—whether past, future, or present; whether internal or external; whether coarse or fine; whether inferior or superior; whether far or near—all of this is briefly called the form aggregate, because of the meaning of accumulation, like an aggregate of wealth and goods. So too should it be understood up to the consciousness aggregate. Based on the eleven kinds of objects of craving, distinctions such as past and so on are established for form and other phenomena. The eleven kinds of craving are: craving of fond attachment, craving of hope, craving of clinging, craving for an inner self, craving for objects, craving for desire, craving for concentration, craving for the suffering of bad conduct, craving for the pleasure of good conduct, distant craving, and near craving. Because of the objects that these cravings focus on, distinctions such as past and so on are established in corresponding order. There are also other distinctions: because of the distinction between already arisen and not yet arisen, because of the distinction between grasping and grasped, because of the distinction between outer gate and inner gate, because of the distinction between defiled and undefiled, and because of the distinction between near and far, distinctions such as past and so on are established for form and other phenomena as appropriate. "Already arisen" refers to past and present. "Not yet arisen" refers to the future. "Outer gate" refers to the stage of non-concentration. "Inner gate" refers to the stages of concentration. The remaining phrases are easy to understand and are not analyzed further. Also, because the characteristics of suffering are vast, it is called an aggregate, like a great mass of timber. Based on form and so on, vast suffering such as birth and so forth arises. As the scripture says: "Thus the whole great mass of suffering comes together." Also, because it bears the burden of defilement, it is called an aggregate, like a shoulder bearing a burden. "Bearing the burden of defilement" means that defiled phenomena such as afflictions, based on form and so on—just as one part of the body in the world can bear a burden, and that one part is called the shoulder and is called the aggregate—so too form and so on, because they can bear the burden of defilement, are called aggregates.
問：界義云何？答：一切法種子義。謂依阿賴耶識中諸法種子說名為界，界是因義故。又能持自相義是界義。又能持因果性義是界義。能持因果性者，謂於十八界中根境諸界及六識界，如其次第。又攝持一切法差別義是界義。攝持一切法差別者，謂諸經說：地等諸界及所餘界，隨其所應皆十八界攝。
> Question: What is the meaning of "realm" (dhātu)? Answer: It means the seed of all dharmas. That is to say, the seeds of all dharmas within the ālaya-consciousness are called "realm," because "realm" means cause. Furthermore, "realm" also means the capacity to uphold one's own characteristics. And "realm" also means the capacity to uphold the nature of cause and effect. "The capacity to uphold the nature of cause and effect" refers to the faculties and objects of the eighteen realms, as well as the six consciousness realms, each in their proper order. Furthermore, "realm" also means the capacity to encompass and uphold the distinctions of all dharmas. "Encompassing and upholding the distinctions of all dharmas" means that the various realms such as earth and the rest, as spoken of in the scriptures, along with all other realms, are all included within the eighteen realms according to their corresponding nature.
問：處義云何？答：識生長門義是處義。當知種子義攝一切法差別義亦是處義。
> Question: What does "sense field" mean? Answer: The meaning of "sense field" is the gateway for the arising of consciousness. You should know that the meaning of seeds, which encompasses the meaning of all phenomena's distinctions, is also the meaning of "sense field."
復次如佛所說：色如聚沫、受如浮泡、想如陽焰、行如芭蕉、識如幻化。問：以何義故色如聚沫乃至識如幻化？答：以無我故、離淨故、少味故、不堅實故。謂非有遠離虛妄不堅實義，是經所說諸句義。又為對治我淨樂常四顛倒故，如其次第說無我等諸句差別。
> Furthermore, as the Buddha taught: form is like a mass of foam, feeling is like a bubble, perception is like a mirage, mental formations are like a plantain tree, and consciousness is like a magical illusion. Question: In what sense are form like a mass of foam, and so on up to consciousness being like a magical illusion? Answer: Because they are without self, because they are devoid of purity, because they hold little flavor, and because they are insubstantial. This means they lack any true, enduring, and substantial nature, free from illusion and instability—this is the meaning of these lines as stated in the scripture. Moreover, to counter the four inverted views—of self, of purity, of pleasure, and of permanence—the various lines such as "without self" are taught in corresponding order.
## 大乘阿毘達磨雜集論卷第二
> Mahayana Abhidharma Compendium, Volume 2