[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) › [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864) › 1.59 # 大乘入道次第 1.59 大乘入道次第 1.59 - **Language:** Classical Chinese ### [1.59](https://indike.org/pramana/in.bauddha.taisho.1864.1.59) 三約識分別者，問：此等煩惱，八識之內何識相應？答：且根本十，准《唯識》云：「第八藏識全不相應，第七末那有四俱起，謂貪、癡、慢及我見。第六意識，十皆相應。眼等五識但有三種，謂貪瞋癡。」問：何所以耶？答：第八唯是無記性攝，煩惱染污，性既不同，故不俱也。第七相續恒內執我。愛所執我，故得有貪。實非其我，迷無我理，故有無明。特所執我令心高舉，故得有慢。於非我法妄計為我，故有我見。何故無餘？答：由愛我故，不得起瞋。我見決定，不得起疑。有我見故，故無餘邊見。以此五見體皆是慧，不可一心多慧並起。所以第七但四惑俱。第六意識遍通三性，緣內外境有勝功力，故得具十。眼等五識不能稱量，故無有慢。無分別故，不得有疑。不起執故，故無五見。隨煩惱者，此唯染故，非第八俱。第七識中唯有大八，謂掉舉、惛沈、不信、懈怠、放逸、失念、散亂、不正知。第六意識容一切俱。五識得與無慚、無愧、掉舉等八，十種相應。問：何所以耶？答：第八、第六，義同前釋。以掉舉等八遍諸染心，第七是染，故得八俱。五識有染，亦得有八。無慚、無愧，遍不善心，眼等五識得有不善，故得相應。次所知障者，數之多少、諸識相應，亦同煩惱。故《唯識》云：「七轉識內，隨其所應，或多或少，如煩惱說。」論既例同，故今不說。 > Third, regarding the differentiation according to consciousness: Question: Among the eight consciousnesses, with which consciousnesses are these afflictions associated? Answer: Taking the ten fundamental ones first, according to the Cheng weishi lun: "The eighth, the ālayavijñāna, is entirely unassociated with them. The seventh, the manas, has four arising together with it, namely: greed, delusion, conceit, and the view of self. With the sixth, the mental consciousness (manovijñāna), all ten are associated. The five consciousnesses, such as the eye-consciousness, have only three kinds, namely: greed, anger, and delusion." Question: What is the reason? Answer: The eighth is subsumed exclusively under the indeterminate nature; afflictions are defiled, and their natures being different, they therefore do not occur together. The seventh continuously and perpetually grasps at a self within. Because it loves the self it grasps, greed can be present. Since it is not truly a self, being confused about the principle of selflessness, ignorance is therefore present. Exalting the grasped self causes the mind to be elevated, and therefore conceit can be present. Falsely imputing a self onto non-self dharmas, the view of self is therefore present. Why are the rest absent? Answer: Because it loves the self, anger cannot arise. Because the view of self is resolute, doubt cannot arise. Because the view of self is present, the remaining extreme views are absent. Since the essence of all these five views is prajñā, multiple prajñās cannot arise simultaneously in a single mind. Therefore, the seventh is accompanied by only four afflictions. The sixth mental consciousness universally pervades the three natures and possesses superior capability in cognizing internal and external objects; hence it is equipped with all ten. The five consciousnesses, such as the eye-consciousness, cannot deliberate; hence conceit is absent. Because they are non-conceptual, doubt cannot occur. Because they do not generate grasping, the five views are therefore absent. As for the secondary afflictions: because these are exclusively defiled, they do not occur together with the eighth. In the seventh consciousness, there are only the eight great \[secondary afflictions\], namely: restlessness, torpor, lack of faith, indolence, heedlessness, loss of mindfulness, distraction, and incorrect knowing. The sixth mental consciousness admits association with all of them. The five consciousnesses are able to be associated with ten kinds: shamelessness, unblushingness, and the eight such as restlessness. Question: What is the reason? Answer: For the eighth and sixth, the meanings are as explained before. Because the eight such as restlessness pervade all defiled minds, and the seventh is defiled, it is therefore accompanied by the eight. When the five consciousnesses have defilement, they also can have the eight. Shamelessness and unblushingness pervade unwholesome minds; since the five consciousnesses, such as the eye-consciousness, can be unwholesome, they can therefore be associated with them. Next, regarding the hindrance to the knowable: its quantity and association with the various consciousnesses are also the same as the afflictions. Hence the Cheng weishi lun states: "Within the seven transforming consciousnesses, according to what is appropriate, they are more or less, as explained for the afflictions." Since the treatise parallels them as identical, they are not discussed now. > — English (machine translation) (machine translation) - [Previous: 1.58](https://indike.org/pramana/in.bauddha.taisho.1864.1.58) - [Next: 1.60](https://indike.org/pramana/in.bauddha.taisho.1864.1.60) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1864.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1864~en-mt.1.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1864.1.59](https://indike.org/pramana/in.bauddha.taisho.1864.1.59) · Pramāṇa