瑜伽師地論略纂 1.52

1.52

Under "operations," the text has two parts: first, clarifying operations in relation to the five consciousnesses; second, clarifying uncommon operations. The first section has seven parts: 1. Demarcation of cognitive objects. 2. Specific and common characteristics. Common characteristics lack real substance and are merely nominally established, as explained in the commentary on the second fascicle of the *Cheng weishi lun*. 3. Time periods. 4. Interruption and continuity. 5. Acting as initiator and follower. Initiating action as a primary cause is called "initiator"; acting as an instant-by-instant secondary cause is called "follower." 6. Inducing vipāka. 7. Guiding other consciousnesses and one's own consciousness: either acting as the immediate consciousness (adhikāra) to guide others into investigation, or acting as defiled or pure to guide others into homogenous outflow. The sixth consciousness universally possesses these seven meanings; the seventh and eighth consciousnesses possess five gates, having the remaining five parts with the exclusion of initiating action and inducing vipāka. Under uncommon operations, the text first lists fifteen gates, and then separately explains them in fourteen sections. The *Miśrakābhidharma-hṛdaya* gives six uncommon matters, namely: detachment from desire, falling away, cutting off wholesome roots, reconnecting [wholesome roots], taking rebirth, and ending life. Mahāyāna has not only fifteen, but also regret, grief, and so on; hence the treatise says "and so forth." The verse should say: / "Conceptualizing and examining the cognitive object, / drunkenness, madness, dreaming, waking, fainting, / sobering, initiating action, detachment from desire, / falling away, cutting off, reconnecting, dying, and taking rebirth." / Because dying and taking rebirth are combined and explained in a single section, they constitute fourteen. The meaning of the seven conceptualizations is explained below in the fifth [fascicle], the seventh of the *Cheng weishi lun*, and the commentary on the second fascicle of the *Abhidharma-samuccaya*. Conceptualization with appearances, if based on the *Abhidharma-samuccaya*, subsumes two of the three conceptualizations: intrinsic-nature conceptualization and recollective conceptualization. Because the five consciousnesses lack intrinsic-nature [conceptualization] since the substance of intrinsic nature is vitarka, spontaneous conceptualization among the seven conceptualizations is precisely the five consciousnesses. Now in this treatise, intrinsic-nature conceptualization is precisely spontaneous [conceptualization]; therefore it speaks of "with appearances." Meaning previously experienced subsumes solely recollective [conceptualization]; hence it differs in scope from that treatise. Alternatively, this and the *Abhidharma-samuccaya* are both identical in two gates: meaning previously experienced subsumes both intrinsic-nature and recollective conceptualizations. Because in the state of the homogenous-outflow mind, conceptualization with appearances takes as its object the realm experienced in the preceding state of the immediate mind. This is not like the previous explanation. If it subsumed intrinsic-nature [conceptualization], how would it differ from spontaneous [conceptualization]? Conceptualization without appearances, which is conceptualization seeking future attainment induced by past and present objects, is called "following what was previously induced." Regarding the above two conceptualizations, the *Abhidharma-samuccaya* applies them solely to phenomena, whereas here it speaks generally of persons. "Wholesome names" means understanding language; unwholesome speech is the opposite of this.