大乘法苑義林章 1.31

1.31

自下後明亂者，於中有二：一他亂自亦亂、二自亂心亦亂。他亂自亦亂者，如眼識生，緣一像色起率爾、尋求已，別有聲至，復起率爾、尋求等心。像遂放光。像光既新，起前尋求，後復起率爾、尋求、決定。復別有香，正現前嗅，復起率爾等。像光變色決定心後，復起率爾至染淨心。復值上味，正現前甞，遂起舌識多少心已，却觀像光，光或大小。從染淨心後，復起率爾、尋求、決定。如是乃至復觸妙觸，起率爾等已，却觀像光，光即離質變現異彩，復起率爾等，或二或三或至四心，名之為亂。若連次起至等流心，即名不亂，餘心例然。自亂心亦亂者，準他亂說，如眼識生，緣一像色，至尋求已，像色現前却起率爾，像或放光却起率爾、尋求等心。如是乃至不至等流，唯以自他境界差別與前亂異。餘作法同。

Below, arising in confusion is clarified next. Within this there are two: 1. other is confused and self is also confused; 2. self is confused and the mind is also confused. 'Other is confused and self is also confused': For example, when the eye consciousness arises, cognizing an image-form and generating spontaneity and seeking, another sound arrives, and it again generates minds of spontaneity, seeking, and so forth. The image then emits light. Because the image's light is new, after the preceding seeking, it again generates spontaneity, seeking, and determining. Furthermore, another fragrance is being smelled right in front of it, and it again generates spontaneity and so forth. After the determining mind regarding the changing color of the image's light, it again generates spontaneity up through the defiled or pure mind. Furthermore, it encounters a superior taste and is tasting it right in front of it, whereupon the tongue consciousness generates a certain number of minds; turning back to view the image's light, the light may be large or small. After the defiled or pure mind, it again generates spontaneity, seeking, and determining. In this manner, even when encountering a fine touch, having generated spontaneity and so forth, it turns back to view the image's light; the light then separates from the substance and displays varied colors, again generating spontaneity and so forth, either two, three, or up to four minds; this is called confusion. If they arise in unbroken succession up to the commensurate flow mind, it is called non-confusion; the other minds follow this example. 'Self is confused and the mind is also confused': This should be understood by analogy with the confusion by another. For example, when the eye consciousness arises, cognizing an image-form up to seeking, the image-form appears and it turns back to generate spontaneity; or the image emits light, and it turns back to generate minds of spontaneity, seeking, and so forth. In this manner, proceeding without reaching commensurate flow, it differs from the previous confusion solely in the distinction between self and other objective realms. The rest of the procedure is the same.