[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) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 1.27 # 大乘法苑義林章 1.27 大乘法苑義林章 1.27 - **Language:** Classical Chinese ### [1.27](https://indike.org/pramana/in.bauddha.taisho.1861.1.27) 第二辨相者，且如眼識，初墮於境，名率爾墮心。同時意識先未緣此，今初同起，亦名率爾。故《瑜伽論》第三卷云「意識任運散亂，緣不串習境時，無欲等生。爾時意識名率爾墮心，有欲等生尋求等攝故。」又《解深密經》又〈決擇〉七十六說：五識同時，必定有一分別意識俱時而轉，故眼俱意名率爾心，初率墮境故。此既初緣，未知何境為善為惡？為了知故次起尋求，與欲俱轉希望境故。既尋求已，識知先境，次起決定，印解境故，決定已識境界差別。取正因等相，於怨住惡、於親住善，於中住捨，染淨心生。由此染淨，意識為先，引生眼識同性善染順前而起，名等流心。如眼識生，耳等識亦爾。 > Second, discerning their characteristics: take, for example, the eye-consciousness: when it first encounters an object, it is called the mind suddenly encountering \[an object\]. The simultaneous mental consciousness, having not previously taken this as object, now first arises together with it, and is also called 'sudden'. Therefore, the third fascicle of the Yogācārabhūmi says: 'When the mental consciousness naturally wanders in distraction, taking an unaccustomed object, no desire or the like arises. At that time, the mental consciousness is called the mind suddenly encountering \[an object\]; when desire or the like arises, it is subsumed under seeking, and so forth.' Furthermore, the Saṃdhinirmocana-sūtra and the seventy-sixth fascicle of the 'Viniścaya-saṃgrahaṇī' state: simultaneously with the five consciousnesses, there is inevitably a conceptual mental consciousness proceeding together with them; therefore, the mental consciousness operating together with the eye\[-consciousness\] is called the sudden mind, because it first suddenly encounters the object. Since this is an initial encounter, it is not yet known whether this object is good or bad; in order to know it thoroughly, the seeking \[mind\] arises next, proceeding together with desire (chanda) because it seeks after the object. Once it has sought, it knows the previous object, and next arises the determining \[mind\], because it confirms and understands the object. Having determined, it knows the distinctions of the object. Grasping the signs of correct causes and the like, toward enemies it abides in evil, toward relatives it abides in goodness, and toward neutrals it abides in equanimity—thus the defiled or purified mind arises. Following this defilement or purification, with the mental consciousness taking the lead, it induces the eye-consciousness of the same nature—wholesome or defiled—to arise in conformity with what preceded, which is called the equably flowing mind. As with the arising of eye-consciousness, so too with the ear-consciousness and the rest. > — English (machine translation) (machine translation) - [Previous: 1.26](https://indike.org/pramana/in.bauddha.taisho.1861.1.26) - [Next: 1.28](https://indike.org/pramana/in.bauddha.taisho.1861.1.28) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1861.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.1.27) — English, machine translation ## Linked texts (2) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.4.7) — Classical Chinese - [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832.1.53) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.1.27](https://indike.org/pramana/in.bauddha.taisho.1861.1.27) · Pramāṇa