瑜伽論記 17.557

17.557

下明染淨建立。景云：此中廣辨末那有眾多義，餘處分別不及此中，顯揚錄此處文總作一頌，彼處分別。一、明與四煩惱任運恒行，不共無明者，不與餘識相應，故名不共，如十八不共法不與二乘共故名為不共，又以恒行不同餘識所起無明，故名不共。二、明末那四惑與餘三性六識並起而不相違。三、唯隱沒無記。四、唯任運起。言當知諸餘，分別所起，隨眾緣力差別而轉者，五識久習起不用功名為任運，若由意識方便引生名不任運，意識通二，若對末那皆名分別，以彼別根境作意方生起故，末那唯從自種子，不待別根別境作別意故。五、明世間治道不能損伏，已離欲者猶現行故。六、明末那隨自生處則此地繫，已離欲者此地煩惱現行不絕。

Below, explaining the establishment of defilement and purity. Jing says: Herein it extensively analyzes that manas has numerous meanings, which other texts do not distinguish as thoroughly as this. The Prakaraṇāryavācā śāstra takes the text here and condenses it into a single verse, distinguishing it there. First, explaining that it operates constantly and spontaneously with the four afflictions, with unshared ignorance: because it is not conjoined with the other consciousnesses, it is called "unshared"—just as the eighteen unshared dharmas are called "unshared" because they are not shared with the two vehicles; and also because its constant operation is unlike the ignorance arisen in the other consciousnesses, it is called "unshared". Second, explaining that the four afflictions of manas arise alongside the other six consciousnesses of the three natures without conflict. Third, it is exclusively obscured and indeterminate. Fourth, it arises exclusively spontaneously. Regarding the statement, "It should be known that all the rest are arisen from discrimination and operate in differentiated ways according to the force of numerous conditions": when the five consciousnesses arise through long cultivation without effort, that is called spontaneous; if they are induced by the expedient means of the mental consciousness, they are called non-spontaneous. The mental consciousness extends to both. Relative to manas, they are all called discriminatory, because they arise only depending on distinct faculties, objects, and attention; whereas manas arises solely from its own seeds, not depending on distinct faculties, distinct objects, or distinct attention. Fifth, explaining that the worldly path of antidotes cannot diminish or suppress it, because it is still active even in those who are free from desire. Sixth, explaining that manas is bound to its respective stage according to its place of rebirth; even for those who are free from desire, the active operation of the afflictions of this stage does not cease.