大乘入道次第 1.59

1.59

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.