[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) › 1.28 # 大乘法苑義林章 1.28 大乘法苑義林章 1.28 - **Language:** Classical Chinese ### [1.28](https://indike.org/pramana/in.bauddha.taisho.1861.1.28) 第三八識有無者，《瑜伽》第一但說六識有此五心，不說七八。又間斷識方具此五，非恒續識。然第七識未轉依位，緣境恒定任運微細，唯有後三，一剎那中可說具故。第八不爾，界初生位有率爾心，有色無色境寬狹故。決定、染淨、等流三心，境有新舊，或前後相望可具足故，唯無尋求，無欲俱故。因第七識界雖初生，境恒一類，故無率爾、尋求二心。初轉依位可名率爾，即是決定染淨之心，第二念後即是等流，二念義合說有四心。或第二時更起淨識，初念即是此之四心，是前所起心等流故，今創墮境有率爾故。此中且依論說六識，七八道理所具諸心，理而言之第六具五。前之五識，因果合說可有五心，因但有四。尋求見聞未了之間，五隨意轉亦是尋求，有希望故。不爾此心應非五攝，率爾一念決定未生，若非尋求便為大失。決定意識既許多時，染淨未生，五隨意轉若非決定，復是何心？因中五無第四染淨，因無勢力可自引生故。果即具有，勢力勝故。有義：八地以上五識自在，前後相引亦成染淨。許七八識前能引後為染淨心，五何不爾？故知五識因亦具五。總結之者，前六具五心，七八各四。此中有義：五識唯二，但有率爾及等流心。尋求等中五隨生者，即等流心許亂生故。今此且依顯勝法說，餘皆准知。《瑜伽論》言：初三心中，初是五識，二是意識。又言：染淨是意識，等流方五識者，且依於一中容無雜易識境說。何因不許？尋求不了數數尋求。《成唯識》云「得自在位任運決定，不假尋求，時五識身理必相續。」故知五識具有五心，不違《瑜伽》，於理亦勝。 > Third, regarding the presence or absence among the eight consciousnesses: In the first fascicle of the Yogācārabhūmi, it is only stated that the six consciousnesses have these five mental states; it does not mention the seventh and eighth. Furthermore, it is only intermittent consciousnesses that possess all five, not those that are continuously uninterrupted. However, when the seventh consciousness has not yet transformed its basis, because the object it cognizes is constantly fixed, spontaneous, and subtle, it possesses only the latter three, for they can be said to be complete within a single thought-moment. The eighth consciousness is not like this: at the stage of initial birth in a realm, it has the spontaneous mind, because the scope of the objective realm is broad or narrow in the form and formless realms. The three minds—determining, defiled or pure, and commensurate flow—can be fully possessed because its objects are new or old, or in comparison between earlier and later \[moments\]; it lacks only seeking, because it does not operate in conjunction with desire. Because the seventh consciousness in the cause \[stage\], even at initial birth in a realm, has an object that is constantly of one kind, it lacks the two minds of spontaneity and seeking. At the stage of initial transformation of the basis, it may be termed spontaneous, which is just the determining and defiled or pure mind; after the second thought-moment, it is commensurate flow. In combining the meanings of the two thought-moments, it is said to have four minds. Alternatively, at a second moment, a pure consciousness arises anew; its initial moment constitutes these four minds, because it is the commensurate flow of the earlier arisen mind, and because it has spontaneity as it newly falls upon an object. Here, the discussion has primarily followed the treatise in speaking of the six consciousnesses, yet according to reason the seventh and eighth possess their respective mental states; rationally speaking, the sixth possesses all five. Taking the cause and result \[stages\] together, the five forward consciousnesses can have all five minds, but in the cause \[stage\] they have only four. In the interval while seeking through seeing and hearing has not yet reached full comprehension, the five consciousnesses follow the mental consciousness and are also seeking, because there is anticipation. Were it not so, this mind would not be subsumed under the five: since the spontaneous mind is for a single thought-moment and the determining mind has not yet arisen, if it were not seeking, this would be a major fault. Given that the determining mental consciousness is permitted to last for many moments before defilement and purity arise, if the five consciousnesses that follow the mental consciousness were not determining, what mind would they be? In the cause \[stage\], the five consciousnesses lack the fourth, defiled or pure mind, because in the cause \[stage\] they lack the force to induce it themselves. In the result \[stage\], however, they possess it fully, because their force is superior. There is an opinion that, from the eighth bhūmi upward, the five consciousnesses attain mastery and can mutually induce each other in sequence to form defiled or pure minds as well. Since it is accepted that earlier moments of the seventh and eighth consciousnesses can induce later moments to become defiled or pure minds, why should the five consciousnesses not be so as well? Therefore, we know that in the cause \[stage\] the five consciousnesses also possess all five. Summarizing this: the first six consciousnesses possess all five minds, while the seventh and eighth have four each. Here, there is another opinion: the five consciousnesses have only two—they possess only the spontaneous mind and the commensurate flow mind. When the five consciousnesses arise alongside seeking and so forth, they are just the commensurate flow mind, since it is accepted that it arises in confusion. The present text primarily speaks according to the prominent and superior teachings; the rest may be inferred accordingly. The Yogācārabhūmi states: 'Among the first three minds, the first belongs to the five consciousnesses, and the second belongs to the mental consciousness.' It also states that defilement and purity belong to the mental consciousness, while commensurate flow only then belongs to the five consciousnesses; this is stated on the basis of a single, middling, unmixed, and easily known object. Why should it not be accepted that, when seeking does not achieve comprehension, one repeatedly seeks? The Cheng weishi lun states: 'At the stage where mastery is attained, it determines spontaneously without relying on seeking, and at that time the five consciousness bodies must reasonably continue in unbroken succession.' Therefore, we know that the five consciousnesses possess all five minds; this does not contradict the Yogācārabhūmi and is also superior in reasoning. > — English (machine translation) (machine translation) - [Previous: 1.27](https://indike.org/pramana/in.bauddha.taisho.1861.1.27) - [Next: 1.29](https://indike.org/pramana/in.bauddha.taisho.1861.1.29) - [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.1.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.1.28](https://indike.org/pramana/in.bauddha.taisho.1861.1.28) · Pramāṇa