[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 1.50 # 瑜伽師地論略纂 1.50 瑜伽師地論略纂 1.50 - **Language:** Classical Chinese ### [1.50](https://indike.org/pramana/in.bauddha.taisho.1829.1.50) 「彼助伴者，謂作意乃至尋、伺」，文分為六：一、列數；二、明境、行同異；三、明時同體別；四、各別種生；五、相應；六、有行相等。此說五十三諸心所法，《對法》說五十五，《百法》、《顯揚》說五十一，如《對法》第一疏會，并解諸門義。遍行五，如《唯識》第三及第五；別境五，如彼第五；善、煩惱、隨煩惱，如《唯識》第六；不定四，如《唯識》第七，廣引義門釋之。今此第八識，唯遍行五俱。第七識，彼第四有五釋：一云唯九俱，謂遍行五、四煩惱；二云十五俱，謂前九、五隨煩惱，并別境慧；三云十九俱，謂前九法、六隨煩惱，并念、定、慧，及加惛沈；四云有二十四俱，謂前九法、十隨煩惱，加別境五；五云有十八俱，謂前九法、八隨煩惱，并別境慧。此說因位。若無漏位，三皆得與二十一俱。如五識說，皆如彼釋。意識一切，如理易知。「如是等輩俱有相應」者，如《成唯識》第六卷說慢、見、疑、忿等九，除害，如是等法所翻諸善，及〈決擇〉中引《雜事》說研求、大欲等諸隨煩惱，皆助伴故。「更互相應」者，非定互相應，如其所應故。如《對法疏》第二卷釋五十一心所頌云「五法五俱起，九法必六俱，九法定十四，二十一十五，三法起十六，八法十七俱，是心所俱生，智者應當學。」廣如《對法》第二卷疏。若五十三心所，其數不定，思之可知。 > Regarding "Their companions are manaskāra and so on up to vitarka and vicāra": the text is divided into six: first, listing the numbers; second, clarifying identity and difference of object and cognitive activity; third, clarifying identity of time and difference of substance; fourth, arising from distinct seeds; fifth, association; sixth, having cognitive representations, and so on. Here, fifty-three mental factors are stated; the \*Abhidharma-samuccaya\* states fifty-five, and the \*Śatadharma\* and the \*Prakaraṇāryavācā\* state fifty-one, as harmonized in the first commentary on the \*Abhidharma-samuccaya\*, which also explains the meanings of the various gates. The five omnipresent factors are as in the third and fifth fascicles of the \*Cheng weishi lun\*; the five object-determining factors are as in its fifth fascicle; wholesome factors, afflictions, and secondary afflictions are as in the sixth fascicle of the \*Cheng weishi lun\*; the four indeterminate factors are as in the seventh fascicle of the \*Cheng weishi lun\*, where they are explained through extensively citing doctrinal categories. Now this eighth consciousness is associated only with the five omnipresent factors. For the seventh consciousness, the fourth fascicle of that work gives five explanations: the first says it is associated only with nine, namely the five omnipresent factors and four afflictions; the second says it is associated with fifteen, namely the preceding nine, five secondary afflictions, and prajñā from the object-determining factors; the third says it is associated with nineteen, namely the preceding nine dharmas, six secondary afflictions, mindfulness, concentration, prajñā, and adding torpor; the fourth says it is associated with twenty-four, namely the preceding nine dharmas, ten secondary afflictions, with the addition of the five object-determining factors; the fifth says it is associated with eighteen, namely the preceding nine dharmas, eight secondary afflictions, and prajñā from the object-determining factors. This refers to the causal stage. If in the undefiled stage, all three are capable of being associated with twenty-one. As stated for the five consciousnesses, all are as in those explanations. That the mental consciousness possesses all is easily known through reason. Regarding "such categories are coexistent and associated": as the sixth fascicle of the \*Cheng weishi lun\* states concerning the nine such as arrogance, view, doubt, anger, and so on, excluding harmfulness, the wholesome factors that counteract such dharmas, and the various secondary afflictions such as investigating and great desire cited from the \*Kṣudrakavastu\* in the \*Viniścaya\*, all of these are companions. Regarding "are mutually associated": they are not definitively mutually associated, because it is as appropriate. As the verse explaining the fifty-one mental factors in the second fascicle of the commentary on the \*Abhidharma-samuccaya\* says: / "Five dharmas arise together with five, / nine dharmas necessarily arise with six, / nine dharmas are definitively with fourteen, / twenty-one with fifteen, / three dharmas arise with sixteen, / eight dharmas coexist with seventeen; / these are the co-arisings of mental factors, / which the wise should study." / It is elaborated as in the second fascicle of the commentary on the \*Abhidharma-samuccaya\*. If there are fifty-three mental factors, their numbers are not definitively fixed, which can be known through reflection. > — English (machine translation) (machine translation) - [Previous: 1.49](https://indike.org/pramana/in.bauddha.taisho.1829.1.49) - [Next: 1.51](https://indike.org/pramana/in.bauddha.taisho.1829.1.51) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1829.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.1.50) — English, machine translation ## Linked texts (1) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.4.223) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.1.50](https://indike.org/pramana/in.bauddha.taisho.1829.1.50) · Pramāṇa