八識規矩補註 1.10

1.10

此言五識之心所也。以其恒依心起，與心相應，繫屬於心，具此三義，如屬我物，故曰我所，乃相應唯識也。此前五識於六位心所唯闕不定。言一遍行有五者，謂作意者，能警心為性，於所緣境引心為業。此一法有二功力：一、心未起時警令心起，二、若心起已引令趣境。觸，謂令心、心所觸境為性，受、想、思等所依為業。受者，謂領納違、順、俱非境相為性，起欲為業；又云令心等起歡、慼、捨相。想者，能安立自境分齊，謂於境取像為性，施設種種名言為業；謂要安立境分齊相，方能隨起種種名言。思者，令心造作為性，於善品等役心為業；謂能取境正因等相，驅役自心令造善等。謂之遍行者，遍「四一切」心得行故，謂遍三性、八識、九地、一切時也，故立此名。別境亦五，謂欲、勝解、念、定、慧。欲者，於所樂境希望為性，勤依為業；所樂境有三：可忻境、所求境、所欲觀境。第三解，正勝解，則於決定境印持為性，不可引轉為業。念，於曾習境令心明記為性，定依為業；定於所觀境令心專注不散為性，智依為業。慧，於所觀境揀擇為性，斷疑為業；以別別緣境而得生故，名為別境。善十一者，頌曰：「善謂信慚愧，無貪等三根，勤安不放逸，行捨及不害。」唯善心，俱名善心。所言信者，於實德能深忍樂欲，心淨為性，對治不信，樂善為業；然有三種——一、信實有，謂於諸法實事理中深信忍故；二、信有德，謂於三寶真淨德中深信樂故；三、信有能，謂於一切世出世善深信有力，能得能成起希望故——對治不信之心，愛樂證修世出世善。忍，謂勝解，乃信因；樂欲，謂欲，即是信果。此性澄清能淨心等，如水清珠能清濁水。慚者，依自、法力崇重賢善為性，對治無慚止息惡行為業。自即自身，法謂教法。言我如是身解如是法，敢作諸惡也？愧者，依世間力輕拒暴惡為性，對治無愧止息惡行為業；謂世人譏呵名世間力，輕拒暴惡者，輕有惡者而不親，拒惡法業而不作。無貪者，於有、有具無著為性，對治貪著作善為業。無瞋者，於苦、苦具無無恚為性，對治瞋恚作善為業。無癡者，於諸事理明解為性，對治愚癡作善為業。勤謂精進，於善惡品修斷事中勇捍為性，對治懈怠滿善為業。輕安者遠，離麁重調暢身心堪任為性，對治惛沈轉依為業；又曰，離重名輕，調暢名安，有所堪可有所任受，令所依身心去麁重得安隱故。不放逸者，精進三根於所修斷防修為性，對治放逸，成滿一切世出世間善事為業。蓋此不放逸，即上精進三根上防修功能，離上四法非別有體。行捨者，精進三根令心平等正直、無功用住為性，對治掉舉靜住為業；此行蘊中捨，簡非受蘊中捨，故此名焉；令心等義由捨，令心離沈掉時，初心平等，次心正直，後無功用；此之一法亦即四法，蓋能令靜即是四法，所令靜，即心平等等義。不害者，於諸有情不為損惱無瞋為性，能對治害悲愍為業。（前八法是實，後三是假。）言中二大八貪瞋癡者，此染心所通二十六種，前五識止具十三根本惑，六中之三隨惑，二十中之十隨惑，總二十，分小、中、大三等，忿等前十為小隨，不與五識相應，唯中隨二并大隨八，乃屬前五。名隨煩惱者，乃隨其根本煩惱分位差別等流性故，由自類俱起遍染二性、遍諸染心。此之三義皆具名大，具一名中，俱無名小。言二性者，乃不善、有覆。（《瑜伽》三卷言四性曰：善、不善、有覆無記、無覆無記。欲界具四，無色、色界唯三，除不善性故。）忿等十法，名別起故，闕自類俱起，唯是不善闕遍，染二性，既闕有覆，不遍一切染心，故為小隨。此十與第六意識相應，故此不釋。無慚無愧，是自類俱起，具一名中也。無慚者，不顧自法輕拒賢善為性，能障礙慚生，長惡行為業。無愧者，不顧世間崇重暴惡為性，能障於愧生，長惡行為業。掉舉，則令心於境不寂靜為性，能障行捨、奢麼他為業。惛沈，則令心於境無堪任為性，能障輕安、毘鉢舍那為業。不信，則於實德能不忍樂欲心穢為性，能障淨心墮依為業。懈怠者，於善惡品修斷事中懶墮為性，能障精進增染為業。放逸，則於染淨品不能防修縱蕩為性，障不放逸增惡損善所依為業。失念，則於諸所緣不能明記為性，能障正念，散亂所依為業，蓋失念者，心散亂故。此失念者，有云念一分攝，是煩惱相應念故；有義，癡一分攝，《瑜伽》說此是癡分故，癡令失念也。有義，俱一分攝，由前二文影略說故。散亂，則於諸所緣令心流蕩為性，能障正定，惡慧所依為業——謂散亂者，發惡慧故。不正知者，於所觀境謬解為性，能障正知毀犯為業。貪瞋癡者，即根本煩惱六中之三也；貪，則於有、有具染著為性，能障無貪生苦為業；瞋，則於苦、苦具增恚為性，能障無瞋，不安惡行所依為業；癡，則於諸事理迷暗為性，能障無癡，一切雜染所依為業。餘三注見第六識。所以為根本惑者，以其能生隨眠故也。何非餘俱？互相違故。

This refers to the caittas of the five consciousnesses. Because they constantly arise based on the mind, correspond with the mind, and are bound and subordinated to the mind—possessing these three meanings, just as belongings belong to oneself, they are called 'what belongs to the mind' (caitta); this is vijñaptimātra of mental association. The preceding five consciousnesses, among the six categories of caittas, lack only the aniyatas. As for the first [category], the sarvatragas, there are five: Attention (manaskāra) has the nature of alerting the mind and the function of leading the mind toward the cognitive object. This single factor has two powers: first, when the mind has not yet arisen, it alerts and causes the mind to arise; second, once the mind has arisen, it leads it to approach the object. Contact (sparśa) has the nature of causing the mind and caittas to touch the object, and has the function of serving as the basis for feeling, conceptualization, volition, and so forth. Feeling (vedanā) has the nature of experiencing disagreeable, agreeable, and neither-agreeable-nor-disagreeable objective aspects, and has the function of giving rise to desire; it is also said to cause the mind and so forth to give rise to aspects of pleasure, sorrow, and equanimity. Conceptualization (saṃjñā) can establish the boundaries of its own object; that is, it has the nature of grasping images with respect to the object and has the function of instituting various conventional designations; that is, only when it establishes the distinctive characteristics of the object can it subsequently give rise to various conventional designations. Volition (cetanā) has the nature of causing the mind to engage in formative action and has the function of impelling the mind regarding wholesome categories and so forth; that is, it can grasp the characteristics of proper causes and so forth of the object, driving its own mind to perform good and so forth. They are called 'sarvatraga' (omnipresent) because the mind is able to operate permeating the 'four omni-aspects': namely, permeating the three natures, the eight consciousnesses, the nine grounds, and all times; hence this name is established. The viniyatas (specific) are also five: desire (chanda), resolve (adhimokṣa), mindfulness (smṛti), concentration (samādhi), and discernment (prajñā). Desire has the nature of longing toward a desired object and has the function of serving as the basis for diligence. Desired objects are of three kinds: an object that can be rejoiced in, an object that is sought, and an object desired to be observed. The third—[resolute] comprehension, that is, resolve (adhimokṣa)—has the nature of affirming and holding firmly to a determined object, and has the function of being incapable of being deflected. Mindfulness has the nature of causing the mind to remember clearly an object previously experienced, and has the function of serving as the basis for concentration. Concentration has the nature of causing the mind to be focused and undispersed regarding the object of observation, and has the function of serving as the basis for wisdom. Discernment has the nature of selecting regarding the object of observation and has the function of severing doubt. Because they arise by taking specific, distinct objects, they are called 'specific caittas' (viniyata). As for the eleven wholesome ones, the verse states: 'Wholesome refers to faith, shame, conscience, / the three roots such as non-greed, / vigor, pliancy, vigilance, / equanimity, and non-harming.' Associated exclusively with wholesome minds, they are called wholesome caittas. What is called 'faith' (śraddhā) has the nature of pure confidence through deep conviction, joy, and desire regarding reality, virtue, and capability, and has the function of counteracting lack of faith and delighting in the wholesome. However, it has three kinds: 1. Faith in real existence, namely, having deep conviction in the actual facts and principles of all dharmas; 2. Faith in having virtue, namely, having deep faith and joy in the truly pure virtues of the Three Jewels; 3. Faith in having capability, namely, having deep faith that all mundane and supramundane wholesome [dharmas] have power, generating the hope that one can attain and accomplish them—it counteracts the mind lacking faith and takes joy in realizing and cultivating mundane and supramundane wholesome [dharmas]. Conviction refers to resolve (adhimokṣa), which is the cause of faith; joy and desire refer to desire (chanda), which is the fruit of faith. Its nature is clear and tranquil, able to purify the mind and so forth, like a water-clearing jewel able to clarify muddy water. Shame (hrī) has the nature of revering and respecting the worthy and the good based on the power of oneself and the Dharma, and has the function of counteracting shamelessness and desisting from evil deeds. Oneself means one's own person; the Dharma means the teachings. It means: 'With such a body and understanding such Dharma, would I dare commit various evils?' Conscience (apatrāpya) has the nature of scorning and rejecting violence and evil based on the power of the world, and has the function of counteracting lack of conscience and desisting from evil deeds. The censure and rebuke of worldly people is called the power of the world; scorning and rejecting violence and evil means holding those who do evil in contempt without being close to them, and rejecting evil dharmas and actions without committing them. Non-greed (alobha) has the nature of non-attachment toward existence and the requisites of existence, and has the function of counteracting greedy attachment and performing good. Non-hatred (adveṣa) has the nature of lack of resentment toward suffering and the causes of suffering, and has the function of counteracting hatred and performing good. Non-delusion (amoha) has the nature of clear comprehension regarding various facts and principles, and has the function of counteracting foolish delusion and performing good. Diligence (vīrya) refers to vigor, having the nature of courage and perseverance in cultivating the wholesome and abandoning the unwholesome, and has the function of counteracting laziness and fulfilling the wholesome. Pliancy (praśrabdhi) has the nature of being free from gross heaviness, harmonizing body and mind, and being capable of application; it has the function of counteracting torpor and bringing about a basis for transformation. Furthermore, it is said: freedom from heaviness is called lightness, harmonization is called ease; possessing capability and receptivity, it causes the dependent body and mind to cast off gross heaviness and attain peaceful stability. Vigilance (apramāda) has the nature of guarding against [evil] and cultivating [good] regarding what is to be cultivated and abandoned, through vigor and the three roots; it has the function of counteracting carelessness and fulfilling all mundane and supramundane wholesome deeds. This vigilance is nothing other than the function of guarding and cultivating upon the aforementioned vigor and the three roots; apart from these four dharmas, it has no separate substantial entity. Equanimity (upekṣā) has the nature of causing the mind to abide in equality, uprightness, and effortless application through vigor and the three roots, and has the function of counteracting agitation and abiding in stillness. This equanimity within the aggregate of formations is distinguished from equanimity within the aggregate of feeling; hence it is named thus. The meaning of making the mind and so forth [still] is through equanimity: when the mind is freed from sinking and agitation, first the mind is equal, next the mind is upright, and finally it is without effort. This single dharma is likewise identical to the four dharmas; the capacity to bring about stillness is precisely the four dharmas, while that which is brought to stillness is the meaning of the mind's equality and so forth. Non-harming (ahiṃsā) has the nature of non-hatred that does not injure or torment sentient beings, and has the function of being able to counteract harming with compassion. (The first eight dharmas are substantial, while the latter three are nominal.) As for 'the two medium, eight great, greed, hatred, and delusion,' these defiled caittas comprise twenty-six kinds altogether. The first five consciousnesses possess only thirteen: three out of the six root afflictions, and ten out of the twenty secondary afflictions. The secondary afflictions, totaling twenty, are divided into three grades: minor, medium, and great. The first ten, such as anger (krodha), are minor secondary afflictions and do not correspond with the five consciousnesses; only the two medium secondary afflictions and the eight great secondary afflictions belong to the first five. They are called 'secondary afflictions' because they are the differentiated states and concordant emanations of their root afflictions. Due to arising together with their own kind, permeating the two defiled natures, and permeating all defiled minds: possessing all three of these meanings, they are called 'great'; possessing one, they are called 'medium'; possessing none, they are called 'minor.' The 'two natures' refers to the unwholesome and the nivṛtāvyākṛta. (Fascicle 3 of the *Yogācārabhūmi* speaks of four natures: wholesome, unwholesome, nivṛtāvyākṛta, and anivṛtāvyākṛta. The desire realm possesses all four; the form and formless realms have only three, excluding the unwholesome nature.) Because the ten dharmas such as anger arise individually, they lack arising together with their own kind; being exclusively unwholesome, they lack permeating the two defiled natures; and since they lack the nivṛtāvyākṛta, they do not permeate all defiled minds; hence they are minor secondary afflictions. These ten correspond with the sixth, manovijñāna, and therefore are not explained here. Shamelessness (āhrīkya) and lack of conscience (anapatrāpya) arise together with their own kind; possessing this one meaning, they are called medium. Shamelessness has the nature of disregarding oneself and the Dharma, scorning and rejecting the worthy and the good, and has the function of being able to obstruct shame and foster evil deeds. Lack of conscience has the nature of disregarding the world, respecting violence and evil, and has the function of being able to obstruct conscience and foster evil deeds. Agitation (auddhatya) has the nature of causing the mind not to be tranquil regarding objects, and has the function of being able to obstruct equanimity and śamatha. Torpor (styāna) has the nature of rendering the mind incapable regarding objects, and has the function of being able to obstruct pliancy and vipaśyanā. Lack of faith (aśraddhā) has the nature of mental defilement due to lacking conviction, joy, and desire regarding reality, virtue, and capability, and has the function of being able to obstruct the pure mind and serving as the basis for degradation. Laziness (kausīdya) has the nature of indolence regarding the cultivation of the wholesome and abandonment of the unwholesome, and has the function of being able to obstruct vigor and increase defilement. Carelessness (pramāda) has the nature of unrestrained laxity, being unable to guard against the defiled and cultivate the pure, and has the function of serving as the basis for obstructing vigilance, increasing evil, and damaging the wholesome. Forgetfulness (muṣitasmṛtitā) has the nature of being unable to remember clearly various cognitive objects, and has the function of obstructing right mindfulness and serving as the basis for distraction; for one who has forgotten has a distracted mind. Regarding this forgetfulness, some say it is included in a portion of mindfulness, because it is mindfulness corresponding to affliction; another view holds that it is included in a portion of delusion, because the *Yogācārabhūmi* states that this is a portion of delusion, delusion causing forgetfulness; another view holds that it is included in a portion of both, since the preceding two texts speak in a supplementary and elliptical manner. Distraction (vikṣepa) has the nature of causing the mind to wander regarding various cognitive objects, and has the function of obstructing right concentration and serving as the basis for bad discernment—meaning that one who is distracted gives rise to bad discernment. Incorrect knowing (asaṃprajanya) has the nature of erroneous understanding regarding the object of observation, and has the function of obstructing correct knowing and serving as the basis for transgressions. Greed, hatred, and delusion are three among the six root afflictions: greed has the nature of defiled attachment toward existence and the requisites of existence, and has the function of obstructing non-greed and generating suffering; hatred has the nature of intensified resentment toward suffering and the requisites of suffering, and has the function of obstructing non-hatred and serving as the basis for unrest and evil deeds; delusion has the nature of bewilderment and obscurity regarding various facts and principles, and has the function of obstructing non-delusion and serving as the basis for all defilements. The remaining three are noted in the section on the sixth consciousness. The reason they are root afflictions is that they are able to give rise to latent dispositions (anuśaya). Why do they not all coexist with the others? Because they are mutually contradictory.