大乘法苑義林章 1.30

1.30

第五亂不亂生者，先明不亂、後明亂生。不亂生中復有三門：一自他俱不亂、二他亂自不亂、三自亂心不亂。自他俱不亂者，《瑜伽》第三云「又一剎那五識生已，從此無間必意識生。從此無間若不散亂，必定意識中第二決定心生。由此尋求、決定二識，分別境界及為因故，染淨法生。此所引故，從此無間眼等識中染淨法生。然此不由自分別力，無分別故唯由引生，故得染淨。」他亂自不亂者，謂有他識中間間生，自識五心仍前後起，如眼觀色起率爾心，必有尋求續初心起。故《瑜伽》說「又一剎那五識生已，從此無間必意識生故。」《瑜伽》又云「定中聞聲若有希望，後時方出。」希望即是尋求心故，故五率爾後定起尋求心。有人說言：有率爾後不起尋求者。不然，違教理故。《瑜伽》又云「尋求無間，或時散亂、或餘五識隨一識生，故尋求後或入餘心、或起決定。」雖起餘心，中間隔亂他境非上勝，不能引脫。他識久不生故，復却入眼識決定。決定起時，或還起尋求引、或即起決定。決定為因，若無異緣，自染淨起。有他識奪，自染淨不生，他識既滅，自心方能入染淨位。染淨位起，或還入決定引、或即起染淨。下皆準知，更不別說。許多念故，染淨心後若無他緣，自等流起；他緣識起，自染淨後等流不生。他識既滅，自等流起。眼意二識乃至未趣所餘境界，經爾所時恒相續轉，是名他亂自不亂。三自亂心不亂者，如眼先觀一大眾色，率爾、尋求定相續已未起決定，有一上好像色現前，眼識遂於餘色而轉，復起率爾及尋求心，或并決定或染淨心等。見像色已，却觀眾色先已見故不起率爾，或却起尋求引生決定，以許尋求多剎那故，或即起決定，下皆準知。或從初心至決定已復見火色，火色之上起率爾等，隨多少心既見火已，却觀眾色始起染淨。染淨心後或觀雲色。隨其多少起率爾等已。却觀眾色而起等流。皆準前說。是名自亂心不亂。上來明不亂。

Fifth, regarding arising in confusion or without confusion: First, arising without confusion is clarified, and later arising in confusion. Within arising without confusion, there are further three approaches: 1. neither self nor other is confused; 2. other is confused while self is not confused; 3. self is confused while the mind is not confused. 'Neither self nor other is confused': The third fascicle of the Yogācārabhūmi states: 'Furthermore, once the five consciousnesses have arisen for a single thought-moment, immediately following this the mental consciousness must arise. Immediately following this, if it is not scattered and confused, the second, determining mind within the mental consciousness must arise. Because these two consciousnesses of seeking and determining discriminate the objective realm and serve as causes, defiled and pure dharmas arise. Induced by this, immediately following this, defiled and pure dharmas arise within the eye and other consciousnesses. Yet this is not due to their own power of discrimination; because they are without discrimination, it is solely through being induced that they attain defilement and purity.' 'Other is confused while self is not confused': This refers to another consciousness arising intermittently in between, while the five minds of one's own consciousness still arise sequentially. For instance, when the eye views form and generates the spontaneous mind, seeking must arise continuing from this initial mind. Therefore, the Yogācārabhūmi states: 'Furthermore, once the five consciousnesses have arisen for a single thought-moment, immediately following this the mental consciousness must arise.' The Yogācārabhūmi also states: 'If one has anticipation when hearing a sound in absorption, one emerges only later.' Because anticipation is precisely the seeking mind, seeking must definitely arise after the spontaneous mind of the five. Some people say that there are cases where seeking does not arise after spontaneity; this is not correct, as it contradicts teaching and reason. The Yogācārabhūmi also states: 'Immediately following seeking, it is either scattered and confused at times, or any one among the remaining five consciousnesses arises; hence, after seeking, it either enters another mind or gives rise to determination.' Although another mind arises, when the other intervening object that causes the confusion is not superior or overwhelming, it cannot draw [the attention] away. Because that other consciousness does not arise for long, it returns to the determining mind of the eye consciousness. When determination arises, it either re-engages the seeking mind to induce it, or determination immediately arises. With determination as the cause, if there are no extraneous conditions, one's own defilement and purity arise. If seized by another consciousness, one's own defilement and purity do not arise; once the other consciousness ceases, one's own mind can only then enter the defiled or pure state. When the defiled or pure state arises, it either returns to enter determination to induce it, or defilement and purity immediately arise. The subsequent cases should all be understood by analogy and will not be explained separately. Because multiple thought-moments are permitted, if there are no other conditions after the defiled or pure mind, one's own commensurate flow arises; if a consciousness conditioned by another [object] arises, the commensurate flow does not arise after one's own defiled or pure mind. Once that other consciousness ceases, one's own commensurate flow arises. For as long as the eye and mental consciousnesses do not turn toward remaining objects, they constantly operate in unbroken succession during that time; this is called 'other is confused while self is not confused.' 3. 'Self is confused while the mind is not confused': For example, when the eye first views the form of a great assembly, and spontaneity and seeking have continuously operated but determination has not yet arisen, an exceptionally fine image-form appears before it. The eye consciousness then turns toward the other form, generating spontaneous and seeking minds again, or along with determination, defiled or pure mind, and so forth. Having seen the image-form, when it turns back to view the assembly's form, because it has already seen it previously, it does not generate spontaneity; it either gives rise again to seeking to induce determination—since seeking is permitted to last for multiple thought-moments—or determination arises immediately. The subsequent cases should all be understood by analogy. Alternatively, having progressed from the initial mind to determination, it then sees the form of fire, and with respect to the form of fire it gives rise to spontaneity and so forth, according to how many minds arise; having seen the fire, it turns back to view the assembly's form, only then giving rise to defilement and purity. After the defiled or pure mind, it may view the form of clouds. According to how many [minds arise], having generated spontaneity and so forth, it turns back to view the assembly's form and generates commensurate flow. These are all to be understood by analogy with the previous explanation. This is called 'self is confused while the mind is not confused.' The above clarifies absence of confusion.