阿賴耶識者，謂先世所作增長業煩惱為緣，無始時來戲論熏習為因，所生一切種子異熟識為體。此識能執受了別色根、根所依處及戲論熏習，於一切時一類生滅不可了知。又能執持了別外器世界，與不苦不樂受等相應，一向無覆無記，與轉識等作所依因，與染淨轉識受等俱轉，能增長有染轉識等為業，及能損減清淨轉識等為業。云何知有此識？如薄伽梵說：無明所覆、愛結所繫，愚夫感得有識之身。此言顯有異熟阿賴耶識。又說：如五種子，此則名為有取之識。此言顯有一切種子阿賴耶識。又說阿陀那識甚深細，一切種子如暴流，我於凡愚不開演，恐彼分別執為我。眼識者，謂從阿賴耶識種子所生，依於眼根，與彼俱轉，緣色境界，了別為性。如薄伽梵說：內眼處不壞、外色處現前，及彼所生作意正起，如是所生眼識得生。又說緣眼及色眼識得生。如是應知，乃至身識。此中差別者，謂各依自根、各緣自境、各別了別。一切應引如前二經。

The Alaya Consciousness is the foundational storehouse consciousness that arises from the seeds of past actions and habitual tendencies accumulated since beginningless time. It is the basis for all experiences and perceptions.

This consciousness holds and processes the impressions of the physical senses, their objects, and the habitual patterns of thought. It continuously flows, subtle and beyond ordinary awareness. It also supports the perception of the external world, is associated with neutral feelings, and is inherently neutral in nature—neither pure nor impure. It serves as the foundation for the active consciousnesses, interacts with both defiled and pure mental states, and can either strengthen defiled tendencies or support the cultivation of purity.

How do we know this consciousness exists? The Buddha taught: "Beings shrouded in ignorance, bound by craving, experience birth with consciousness." This indicates the existence of the Alaya as the karmic-result consciousness. He also said: "Just as there are various seeds, so too there is the grasping consciousness." This reveals the Alaya as the storehouse of all seeds. Furthermore, the Buddha taught: "The Adana consciousness is deep and subtle, with all seeds flowing like a torrent. I do not explain this to the foolish, lest they cling to it as a self."

The eye consciousness arises from seeds within the Alaya, depends on the eye faculty, functions together with it, perceives visual forms, and has the nature of discernment. As the Buddha said: "When the internal eye faculty is intact, external forms are present, and attention arises accordingly, then eye consciousness is produced." He also taught: "Depending on the eye and forms, eye consciousness arises." The same principle applies to the ear, nose, tongue, body, and mind consciousnesses—each depending on its own faculty, perceiving its own object, and performing its own distinct discernment. These should be understood by referencing the teachings mentioned above.

見者，謂五見為體：一薩迦耶見，謂於五取蘊計我我所，染污慧為體。或是俱生或分別起，能障無我無顛倒解為業，如前乃至增長薩迦耶見為業。如經說：如是知見永斷三結，謂身見、戒禁取、疑。二邊執見，謂於五取蘊執計斷常，染污慧為體。或是俱生或分別起，能障無常無顛倒解為業，如前乃至增長邊執見為業。如經說：迦多衍那一切世間依止二種，或有或無。三邪見，謂謗因謗果、或謗功用、或壞實事，染污慧為體。唯分別起，能障正見為業，如前乃至增長邪見為業。如經說：有邪見者所執皆倒，乃至廣說。四見取，謂於前三見及見所依蘊，計最勝上及與第一，染污慧為體。唯分別起，能障苦及不淨無顛倒解為業，如前乃至增長見取為業。如經說：於自所見取執堅住，乃至廣說。五戒禁取，謂於前諸見及見所依蘊，計為清淨、解脫、出離，染污慧為體。唯分別起，能障如前無顛倒解為業，如前乃至增長戒禁取為業。如經說：取結所繫。

The term "views" refers to five types of wrong views as their essence:

1. **The View of Self** – This is the mistaken belief in a permanent self or ownership regarding the five aggregates of clinging. Its nature is a defiled wisdom. It can arise innately or through intellectual reasoning. Its function is to obstruct the correct understanding of selflessness and non-distorted insight, and as previously mentioned, it reinforces the view of self. As the sutra says: "Through such knowledge and insight, three fetters are completely abandoned: the view of self, adherence to rites and rituals, and doubt."

2. **Extremist Views** – This is the attachment to either eternalism or annihilationism regarding the five aggregates of clinging. Its nature is a defiled wisdom. It can arise innately or through intellectual reasoning. Its function is to obstruct the correct understanding of impermanence and non-distorted insight, and as previously mentioned, it reinforces extremist views. As the sutra says: "Kātyāyana, the entire world is based on two kinds of views: existence and non-existence."

3. **Wrong Views** – This includes denying cause and effect, denying the efficacy of actions, or rejecting what is true and real. Its nature is a defiled wisdom. It arises only through intellectual reasoning. Its function is to obstruct right view, and as previously mentioned, it reinforces wrong views. As the sutra says: "Those who hold wrong views grasp everything upside down," and so on.

4. **Attachment to Views** – This is regarding the first three views and the aggregates upon which they are based, considering them as supreme, excellent, and foremost. Its nature is a defiled wisdom. It arises only through intellectual reasoning. Its function is to obstruct the correct understanding of suffering and impurity as non-distorted insight, and as previously mentioned, it reinforces attachment to views. As the sutra says: "Firmly clinging to one's own views," and so on.

5. **Attachment to Rites and Rituals** – This is regarding the aforementioned views and the aggregates upon which they are based, considering them as pure, liberating, and leading to freedom. Its nature is a defiled wisdom. It arises only through intellectual reasoning. Its function is to obstruct the previously mentioned non-distorted insight, and as previously mentioned, it reinforces attachment to rites and rituals. As the sutra says: "Bound by the fetter of clinging."

論曰：界有二種，一欲等三界、二三千世界。欲等三界者，一欲界，謂未離欲地雜眾煩惱諸蘊差別。二色界，謂已離欲地雜眾煩惱諸蘊差別。三無色界，謂離色欲地雜眾煩惱諸蘊差別。如是三界復有五種差別應知，一相差別、二麁重差別、三方處差別、四受用差別、五任持差別。相差別者，謂欲界中色多相、不鮮淨相、種種雜相；色界中色少相、鮮淨相、非種種雜相；無色界中雖無業所生色，而有定所生色無見無對。又欲界中有苦受相應相、瞋恚相應相、多隨煩惱相應相；色無色界中有苦受不相應相、瞋恚不相應相、少隨煩惱相應相。麁重差別者，謂欲界中麁重麁而損害，色無色界中麁重細而不損害。方處差別者，謂欲界居下方，色界居上方，無色界無方處。受用差別者，謂欲界受用外門境界，色無色界受用內門境界。任持差別者，謂欲廛諸蘊依四食住，色無色廛諸蘊依三食住。三千世界者，一小千世界、二中千世界、三大千世界。謂一日月之所照臨名一世界。如是千世界中，有千日月、千蘇迷盧山王、千南贍部洲、千東毘提訶洲、千西瞿陀尼洲、千北拘盧洲、千四大王眾天、千三十三天、千夜摩天、千覩史多天、千樂變化天、千他化自在天、千梵世天，合名第一小千世界。復千小千世界名為第二中千世界，復千中千世界名為第三大千世界。問：何因緣故，小千世界名為卑小？答：猶如特牛斷去兩角，以缺減故名為卑小。如是梵世已下，其中所有千世界不如上地，故名卑小。如是三千世界，三災所壞，謂火、水、風。災復有三種。三災之頂，謂第二第三第四靜慮。彼第四靜慮諸天，法爾與所居宮俱起俱滅。復有中三劫起，所謂飢饉、疫病、刀兵。二十中劫世間正壞，二十中劫壞已而住，二十中劫世間正成，二十中劫成已而住。如是合有八十中劫，名為大劫。譬如天雨𤁷猶車軸，無有間斷從空而注，如是東方無邊世界無有間斷或成或壞，或有正壞、或壞已住、或有正成、或成已住，如是乃至十方世界，如是已說界，雜染今當說。頌曰：

**The Discourse states:** Realms are of two kinds: first, the three realms of desire, form, and formlessness; second, the trichiliocosm (three-thousandfold world system).

**The Three Realms of Desire, Form, and Formlessness:** 1. **The Realm of Desire:** This refers to the state where one has not yet abandoned desire. It is characterized by the various aggregates (skandhas) mixed with numerous afflictions. 2. **The Realm of Form:** This refers to the state where one has abandoned desire. It is characterized by the various aggregates mixed with numerous afflictions. 3. **The Realm of Formlessness:** This refers to the state where one has abandoned attachment to form. It is characterized by the various aggregates mixed with numerous afflictions.

These three realms are further distinguished in five ways, which should be understood: 1. **Distinction by Characteristics:** * In the Desire Realm, forms are abundant, impure, and diverse. * In the Form Realm, forms are few, pure, and not diverse. * In the Formless Realm, although there is no form produced by karma, there is form produced by meditative concentration, which is invisible and non-resistant. * Furthermore, in the Desire Realm, there is association with the characteristic of painful feeling, the characteristic of anger, and association with many secondary afflictions. * In the Form and Formless Realms, there is non-association with the characteristic of painful feeling, non-association with the characteristic of anger, and association with few secondary afflictions.

2. **Distinction by Coarseness:** * In the Desire Realm, coarseness is heavy and harmful. * In the Form and Formless Realms, coarseness is subtle and not harmful.

3. **Distinction by Location:** * The Desire Realm is situated below. * The Form Realm is situated above. * The Formless Realm has no fixed location.

4. **Distinction by Experience:** * The Desire Realm experiences external objects. * The Form and Formless Realms experience internal objects.

5. **Distinction by Sustenance:** * The aggregates of beings in the Desire Realm are sustained by four kinds of food. * The aggregates of beings in the Form and Formless Realms are sustained by three kinds of food.

**The Trichiliocosm (Three-Thousandfold World System):** 1. A small chiliocosm (thousandfold world). 2. A medium chiliocosm. 3. A great chiliocosm.

The area illuminated by one sun and one moon is called one world. In such a set of a thousand worlds, there are: * A thousand suns and moons, * A thousand Mount Sumerus, * A thousand Jambudvīpa continents (south), * A thousand Pūrvavideha continents (east), * A thousand Aparagodānīya continents (west), * A thousand Uttarakuru continents (north), * A thousand heavens of the Four Great Kings, * A thousand heavens of the Thirty-Three, * A thousand Yāma heavens, * A thousand Tuṣita heavens, * A thousand heavens of Enjoying Others' Creations, * A thousand heavens of Mastery Over Others' Creations, * A thousand Brahmā heavens.

This totality is called the **first small chiliocosm**.

A thousand such small chiliocosms are called the **second medium chiliocosm**.

A thousand such medium chiliocosms are called the **third great chiliocosm**.

**Question:** For what reason is the small chiliocosm called "inferior" or "small"? **Answer:** Just as a bull with its two horns cut off is called inferior due to its deficiency, so too, the thousand worlds below the Brahmā heavens are inferior compared to the higher realms, hence the name "small chiliocosm."

Such a trichiliocosm is destroyed by three calamities: fire, water, and wind. These calamities are also of three types. The peak of these calamities reaches the second, third, and fourth meditative absorptions (dhyānas). The gods of the fourth dhyāna, by their very nature, arise and perish together with their celestial palaces.

Furthermore, there are three intermediate calamities that arise: famine, plague, and warfare.

* For twenty intermediate eons, the world is in the process of destruction. * For twenty intermediate eons, it remains destroyed. * For twenty intermediate eons, the world is in the process of formation. * For twenty intermediate eons, it remains formed.

Thus, altogether there are eighty intermediate eons, which are called a **great eon**.

Just as rain pours down from the sky with drops as thick as cart axles, without interruption, so too in the eastern direction, throughout boundless world systems without interruption, worlds are either forming or being destroyed, or are in the process of destruction, or remain destroyed, or are in the process of formation, or remain formed. This applies likewise to worlds in all ten directions.

Having thus explained the **realms**, we will now speak of **defilements**.

**The Verse says:**

論曰：雜染性有三種，一煩惱雜染、二業雜染、三生雜染。煩惱雜染者，謂一切煩惱及隨煩惱，合名煩惱雜染。煩惱者略有十種，一薩迦耶見、二邊執見、三邪見、四見取、五戒禁取、六貪、七瞋、八無明、九慢、十疑。或復二種，一見所斷、二修所斷。或復三種，一欲界繫、二色界繫、三無色界繫。復有七種顛倒行，一邪解行、二不解行、三非解非不解行、四執邪解行、五彼因依處行、六彼怖生行、七任運起行。邪解行者，所謂薩迦耶見、邊執見、邪見，於所知事起邪執故。不解行者，所謂無明。非解非不解行者，所謂疑也。執邪解行者，所謂見取、戒禁取，及於諸見所起貪等。彼因依處行者，謂見苦集所斷。彼怖生行者，謂見滅道所斷。任運起行者，謂修所斷，見所斷。見所斷有百一十二煩惱，修所斷有十六煩惱，如是見修所斷合有一百二十八煩惱。如是煩惱雜染，種種義差別故，立種種名，所謂結、縛、隨眠、隨煩惱、纏、暴流、軛、取、繫、蓋、株杌、垢、燒、害、箭、所有、惡行、漏、匱、熱惱、鬪諍、熾然、火、稠林、拘礙，如是等義名差別。

It is stated: There are three types of defiled nature: first, the defilement of afflictions; second, the defilement of karma; third, the defilement of rebirth.

The defilement of afflictions refers to all afflictions and secondary afflictions, collectively called the defilement of afflictions.

The afflictions are briefly of ten kinds: first, the view of self; second, extreme views; third, wrong views; fourth, attachment to views; fifth, attachment to rules and vows; sixth, greed; seventh, hatred; eighth, ignorance; ninth, arrogance; tenth, doubt.

Alternatively, they are of two kinds: first, those to be abandoned by insight; second, those to be abandoned by cultivation.

Or again, of three kinds: first, those bound to the desire realm; second, those bound to the form realm; third, those bound to the formless realm.

Furthermore, there are seven types of distorted conduct: first, conduct based on wrong understanding; second, conduct based on non-understanding; third, conduct based on neither understanding nor non-understanding; fourth, conduct based on clinging to wrong understanding; fifth, conduct based on their cause and basis; sixth, conduct based on fear of their arising; seventh, conduct arising spontaneously.

Conduct based on wrong understanding refers to the view of self, extreme views, and wrong views, because they give rise to wrong clinging regarding what is to be known.

Conduct based on non-understanding refers to ignorance.

Conduct based on neither understanding nor non-understanding refers to doubt.

Conduct based on clinging to wrong understanding refers to attachment to views, attachment to rules and vows, and the greed, etc., that arise regarding various views.

Conduct based on their cause and basis refers to what is to be abandoned by insight into suffering and its origin.

Conduct based on fear of their arising refers to what is to be abandoned by insight into cessation and the path.

Conduct arising spontaneously refers to what is to be abandoned by cultivation, and what is to be abandoned by insight.

What is to be abandoned by insight comprises one hundred and twelve afflictions. What is to be abandoned by cultivation comprises sixteen afflictions. Thus, what is to be abandoned by insight and cultivation together comprises one hundred and twenty-eight afflictions.

Thus, the defilement of afflictions, due to the various distinctions in meaning, is established with various names, such as: fetters, bonds, latent tendencies, secondary afflictions, entanglements, torrents, yokes, grasping, bonds, hindrances, stumps, stains, burnings, harms, arrows, possessions, misdeeds, outflows, deficiencies, torments, conflicts, blazes, fires, thickets, and obstructions. These are examples of the different names based on their meanings.