大乘義章 12.82

12.82

六妙行者，無學聖人離過行也，經亦名為六妙法矣。通釋一切起作名行，行之自體說以為法。此行與法，遠離一切不善麁過，故稱為妙。隨相別分，妙行妙法非無差異。異相如何？行陰無過名為妙行，餘陰離染說為妙法。是義云何？依如《毘曇》，識想受行起在一時，眼識起時即具四陰，眼識識陰同時受數說為受陰，同時想數說為想陰，餘思欲等說為行陰，乃至意識起時亦爾。彼六行中離過無罪，名六妙行；餘之三陰離過無染，名六妙法。大乘亦爾。若依《成實》，識想受行起在先後，眼識之後具有四心，初識、次想受、後行，乃至意識之後亦爾。彼六識後行中無過，名六妙行；彼六識中識想及受性雖無記，不生行中煩惱漏過，亦不從於煩惱漏生，名六妙法。六妙行義，辨之略爾。

The six subtle practices are the fault-free practices of the noble ones of non-learning (aśaikṣa); in the sūtras they are also termed the 'six subtle dharmas'. In general terms, all arising activity is named 'practice', and the self-nature of practice is spoken of as 'dharmas'. Because these practices and dharmas are far removed from all unwholesome, gross faults, they are called 'subtle'. When distinguished according to their specific aspects, there is indeed a difference between subtle practices and subtle dharmas. What are these different aspects? The absence of fault in the aggregate of conditioning factors (saṃskāra-skandha) is called 'subtle practice', while the other aggregates being free from defilement is spoken of as 'subtle dharmas'. What does this mean? According to the *Abhidharma*, consciousness, conception, feeling, and conditioning factors arise simultaneously. When eye-consciousness arises, the four aggregates are complete: eye-consciousness is the consciousness aggregate; the feeling caitta at that same time is the feeling aggregate; the conception caitta at that same time is the conception aggregate; other factors such as volition and desire are the conditioning factors aggregate; and so on up to when mental consciousness arises, it is also like this. In those six [consciousnesses], being free from faults and without transgression in conditioning factors is named the six subtle practices; the other three aggregates being free from faults and defilement are named the six subtle dharmas. The Mahāyāna is also like this. If according to the *Tattvasiddhi*, consciousness, conception, feeling, and conditioning factors arise sequentially: following eye-consciousness, four thoughts are present—first consciousness, next conception and feeling, and finally conditioning factors; and so on up to after mental consciousness, it is also like this. In conditioning factors following those six consciousnesses, being without fault is named the six subtle practices; while consciousness, conception, and feeling within those six consciousnesses, although indeterminate in nature, do not produce the faults of afflictions and taints within conditioning factors, nor do they arise from afflictions and taints, and are thus named the six subtle dharmas. The meaning of the six subtle practices is thus briefly clarified.