[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) › [成唯識論掌中樞要](https://indike.org/pramana/in.bauddha.taisho.1831) › 2.33 # 成唯識論掌中樞要 2.33 成唯識論掌中樞要 2.33 - **Language:** Classical Chinese ### [2.33](https://indike.org/pramana/in.bauddha.taisho.1831.2.33) 上座部師立九心輪：一、有分；二、能引發；三、見；四、等尋求；五、等貫徹；六、安立；七、勢用；八、返緣；九、有分。然實但有八心，以周匝而言總說有九，故成九心輪。且如初受生時未能分別心，但任運緣於境轉，名「有分心」；若有境至心欲緣時便生警覺，名「能引發」；其心既於此境上轉「見」照矚彼；既見彼已，便「等尋求」察其善、惡；既察彼已，遂「等貫徹」識其善惡；而「安立心」起語分別說其善惡；隨其善惡便有動作「勢用」心生；動作既興，將欲休廢，遂復「返緣」前所作事；既返緣已，遂歸「有分」任運緣境。名為「九心」，方成輪義。其中見心通於六識，餘唯意識；有分心通死、生；返緣心唯得死；若離欲者死，唯有分心；既無我愛，無所返緣，不生顧戀，未離欲者以返緣心而死，有變愛故；若有境至，則心可生；若無異境，恒作有分任運相續；然見與尋求前後不定。無性《攝論》第二卷云：五識於法無所了知，先說見心也。復言：見唯照矚，却結前心。 > The masters of the Sthavira school posit the wheel of nine minds: (1) bhavāṅga; (2) evoking; (3) seeing; (4) investigating; (5) determining; (6) establishing; (7) dynamic application; (8) registering; and (9) bhavāṅga. However, in reality there are only eight minds; it is said to have nine in total because it completes a full cycle, thus constituting the wheel of nine minds. For instance, when one first takes birth and is not yet able to discriminate, the mind merely operates by according spontaneously with its cognitive object; this is called the 'bhavāṅga mind'. When an object arrives and the mind is about to cognize it, alertness arises; this is called 'evoking'. Once that mind operates upon this object, 'seeing' illuminates it. Having seen it, it then 'investigates' by examining its good or bad \[qualities\]. Having examined it, it then 'determines' by recognizing its good or bad \[qualities\]. Then the 'establishing mind' initiates verbal discrimination to state its good or bad \[qualities\]. Consequent upon its good or bad \[qualities\], there is action, and the mind of 'dynamic application' arises. Once the action has been initiated and is about to subside, it then 'registers' by reflecting back on the action previously performed. Having registered it, it then returns to 'bhavāṅga', operating spontaneously according with its cognitive object. Because there are 'nine minds', the sense of a wheel is properly constituted. Among these, the seeing mind applies to the six consciousnesses, while the rest are solely mental consciousness. The bhavāṅga mind applies to death and birth; the registering mind only applies to death. For one who is free from desire and dies, there is only the bhavāṅga mind; since they have no self-love, there is nothing to register and no lingering attachment arises. One who is not free from desire dies with the registering mind, because there is attachment to change. If an object arrives, then \[the corresponding\] mind can arise; if there is no distinct object, it constantly acts as bhavāṅga, continuing spontaneously. However, the order of seeing and investigating is not fixed. The second fascicle of Asvabhāva's Mahāyānasaṃgraha-bhāṣya states: 'The five consciousnesses have no discerning cognition regarding phenomena; this is first spoken of as the seeing mind.' It also says: 'Seeing merely illuminates, thus reconnecting with the preceding mind.' > — English (machine translation) (machine translation) - [Previous: 2.32](https://indike.org/pramana/in.bauddha.taisho.1831.2.32) - [Next: 2.34](https://indike.org/pramana/in.bauddha.taisho.1831.2.34) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1831.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1831~en-mt.2.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1831.2.33](https://indike.org/pramana/in.bauddha.taisho.1831.2.33) · Pramāṇa