[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) › 2.33 # 大乘法苑義林章 2.33 大乘法苑義林章 2.33 - **Language:** Classical Chinese ### [2.33](https://indike.org/pramana/in.bauddha.taisho.1861.2.33) 第三依識分別，於中有三。一所斷在何識？薩婆多等，所斷通六識。犢子部，所斷唯在第六，五識無染故。大乘所斷，安慧所知障除第七在餘七，煩惱障除第八在餘識，執即差別。護法論師，二障皆通前之七識，執即差別。障所發業唯前六識，第七識自非業性，不能發業。果在餘七識非第七識，非他所生故。此說異熟、增上、士用業勢生者，非等流果。二若能斷道，薩婆多唯第六識。《雜心》云「離欲及退時，當知在意識。」《俱舍》等同。大眾等四部及化地部，六識皆能為斷障道，說五識身有離染故。犢子部說唯第六識，說五識身唯是無記無染，無離染故。《成實論》師說非六識，識是無記，但依第四末後行心智慧正斷。大乘唯在第六意識，若伏若斷非在餘故。退及離欲，《瑜伽》第一卷說為第六，不共業故，餘識不能。平等智起由他引生，故說非也。三若能斷性，唯第九識，識真性故，非依他識。 > Third, differentiating according to consciousness, in which there are three \[aspects\]. First, in which consciousness is that which is to be abandoned? For the Sarvāstivādins and others, what is abandoned extends to the six consciousnesses. For the Vātsīputrīyas, what is abandoned is solely in the sixth, because the five consciousnesses are free from defilement. As for what is abandoned in the Mahāyāna: Sthiramati holds that the hindrance to the knowable is present in the other seven excluding the seventh, and the hindrance of kleśas is present in the other consciousnesses excluding the eighth, grasping being their difference. The master Dharmapāla holds that both hindrances extend to the first seven consciousnesses, grasping being their difference. The karma initiated by the hindrances is only in the first six consciousnesses; the seventh consciousness itself is not of the nature of karma and cannot initiate karma. Fruits are in the other seven consciousnesses and not in the seventh consciousness, because it is not born from another. This refers to those arisen from the force of ripening karma, dominant karma, and virile karma, not fruits of conformity. Second, as to the path capable of severing: for the Sarvāstivādins, it is solely the sixth consciousness. The Samyukta-abhidharma-hṛdaya states: "At the time of detachment from desire and of regression, know that it is in the mental consciousness." The Abhidharmakośa and so forth are the same. The four schools of the Mahāsāṃghika and the Mahīśāsakas hold that all six consciousnesses can serve as the path severing hindrances, because they state that the body of the five consciousnesses possesses detachment from defilement. The Vātsīputrīyas state that it is solely the sixth consciousness, stating that the body of the five consciousnesses is solely indeterminate and free from defilement, having no detachment from defilement. Masters of the Tattvasiddhi-śāstra say that it is not the six consciousnesses; consciousness is indeterminate, and one correctly severs solely relying on the wisdom of the fourth and ultimate mind of practice. In the Mahāyāna, it is solely in the sixth mental consciousness, whether subduing or severing, not being in the others. Regression and detachment from desire are stated in the first fascicle of the Yogācārabhūmi to be the sixth, because it is an exclusive activity, which other consciousnesses cannot perform. The arising of the wisdom of equality is induced and born by another; hence it is said not to be so. Third, as to the nature capable of severing: it is solely the ninth consciousness, because it is the true nature of consciousness, not the other-dependent consciousness. > — English (machine translation) (machine translation) - [Previous: 2.32](https://indike.org/pramana/in.bauddha.taisho.1861.2.32) - [Next: 2.34](https://indike.org/pramana/in.bauddha.taisho.1861.2.34) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1861.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.2.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.2.33](https://indike.org/pramana/in.bauddha.taisho.1861.2.33) · Pramāṇa