[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) › [八識規矩補註](https://indike.org/pramana/in.bauddha.taisho.1865) › 1.26 # 八識規矩補註 1.26 八識規矩補註 1.26 - **Language:** Classical Chinese ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1865.1.26) 此言第六識於三性、三量、三境俱通，以「通」字貫於上下。言三性者，善，則順益義，順於正理，益於自他；不善，則違損義，違於正理，損於自他；無記者，無，不也，記，記別，於善惡品不可記別。故此以順違、損益之義解三性也。又云，順益二世名善性，違損二世名不善性，於愛非愛果不可記別名無記性。謂自體及果俱可愛樂名善性，不善反上，無愛非愛不可記別名無記也。此又約三世漏無漏以解三性。言三量者，現量解，現上文；今但解比、非二量，比量者度境無謬，非量者情有理無，蓋比度不著也。以第六識有五種：一、定中獨頭意識緣，定境，定境有理、事，事又有極略、極逈色及定自在所生法處諸色；二、散位獨頭，緣受所引色及遍計所起諸法處色，如緣空花鏡像彩畫，所生者並法處所攝也；三、夢中獨頭緣，夢中境；四、明了意識，與前五識同緣五塵；五、亂意識，即散意識，於五根中狂亂而起，如患熱病青為黃見，非是眼識，是此意也。定中意識唯現量，獨頭散意識比、非二量，夢中并亂二識皆非量也，明了意識通三量，現多比、非少也。（現量見上文，茲正解比、非二量。先釋名。若獨散意識度境無謬，故名比量；比度不著，謂之非量。謂量者，即能緣之心體。若心、心所緣境為因比度生者，總名比量。若比屬境、量屬心，所比之量，依士釋；若俱屬心，能比即量，持業釋也。非量者，非，不也，邪謬之異名。若心、心所緣境之時，不稱境知而邪謬生解者，名為非量。非即量，持業釋也。次釋體者。比量，即有分別智正解心、心所為體；非量者，即以邪妄謬解心、心所為體也。）言三境者，性境已解見上文，今因釋影、質二境故，重解其義。性境者，即實根、塵八法所成及實定果色，皆自有實種生，乃前五及第八現量、第六所緣諸實色境，不帶名言無籌度心，名為性境。及根本智緣如亦是此境，以無分別任運轉故。此有其二：第一類性境者，即前所言者；第二類都無前義，只約相分從質義邊說為性境，由假說故名第二類帶質境，亦二——真帶質者，以心緣心中間相分，從兩頭生連帶生起，名真帶質；似帶質者，以心緣色中間相分，唯從見分一頭生起變帶生起，名似帶質也。獨影亦二：言無質獨影者，即第六緣空花兔角及過、未等所變相分，其相分與第六同種生，無空花等質；有質獨影者，即第六緣五根種、現，是皆托質起，其相分亦與見分同種生，亦名獨影。境為所緣，識為能緣，各有其體。性境之體，見上註文。能緣者，除末那識，餘七皆用自心、心所為體。獨影境以第六見分所變假相分為體，能緣即自心、心所為體；帶質境即變起中間假相分為體，能緣者唯六、七二識心、心所為體。此言六通三境者，五俱意識不作解時得境自相，是為性境；緣心、心所乃帶質境；緣無體法是獨影境。此約有漏位中言之，若無漏位，八識皆緣三境以通緣假、實，故頌曰：「性境不隨心，獨影唯從見，帶質通情本，性種等隨應。」（有云，第六有五種，除亂意識、夢中意識唯緣獨影，餘三皆緣三境。謂明了意識與前五緣，實五塵率爾心中是性境；若以後念緣五塵上、方圓、長短等假色，即有質獨影，亦名似帶質。散位獨頭意識亦通三境，多是獨影，通緣三世有質、無質法故；若緣自身現行心、心所時，是帶質境；若緣自身五根及緣他人心、心所，是獨影境，亦名似帶質。又獨頭意識初剎那緣五塵少分緣實色，亦名性境。定中意識亦通緣三境，謂通緣三世有質、無質法故，是獨影境；又能緣自身現行心、心所故，是帶境；又七地已前有漏定位，亦能引起五識緣五塵等，即是性境也。） > This states that the sixth consciousness connects to all three natures, three pramāṇas, and three realms, with the word "connects to" extending through both above and below. As for the three natures: wholesome has the sense of conforming and benefiting—conforming to correct principle and benefiting oneself and others; unwholesome has the sense of transgressing and harming—transgressing correct principle and harming oneself and others; indeterminate \[means\] "in-" is "not", and "determinate" is "to determine", meaning it cannot be determined as belonging to either the wholesome or evil classes. Hence here the three natures are explained by the meanings of conforming or transgressing, and benefiting or harming. Furthermore, it is said: that which conforms and benefits across two lifetimes is called the wholesome nature; that which transgresses and harms across two lifetimes is called the unwholesome nature; and that which cannot be determined as an agreeable or disagreeable fruit is called the indeterminate nature. That is, when the essential nature and its fruit are both lovely and pleasant, it is called the wholesome nature; unwholesome is the opposite of the above; when there is neither agreeable nor disagreeable and it cannot be determined, it is called indeterminate. This again explains the three natures in terms of the three times, defilement, and non-defilement. As for the three pramāṇas: the explanation of pratyakṣa appeared in the text above; here only the two pramāṇas of anumāna and fallacious cognition are explained. Anumāna is inferring an object without error; fallacious cognition is existing in mental reification but lacking in principle, because the inference does not hit the mark. For the sixth consciousness has five kinds: first, solitary manovijñāna in meditative absorption, which takes meditative objects as its referent—and meditative objects comprise principle and phenomena, and phenomena further comprise the most reduced matter, the most remote matter, and the various material phenomena of the dharmāyatana produced by mastery in absorption; second, solitary \[manovijñāna\] in dispersed states, which takes as its referent matter derived from vows and the various dharmāyatana material phenomena arisen from pervasive conceptualization, such as taking as referents sky-flowers, mirror reflections, and paintings—what is produced \[thereby\] is entirely subsumed under the dharmāyatana; third, solitary \[manovijñāna\] in dreams, which takes dream objects as its referent; fourth, distinctly clear manovijñāna, which together with the first five consciousnesses takes the five sense objects as referents; fifth, confused manovijñāna, which is dispersed consciousness, arising wildly and confusedly with respect to the five sense faculties, as when someone suffering from a fever sees blue as yellow—this is not the eye consciousness, but this \[confused\] mind. Manovijñāna in meditative absorption is exclusively pratyakṣa; solitary dispersed manovijñāna comprises the two pramāṇas of anumāna and fallacious cognition; the two consciousnesses in dreams and in confusion are both fallacious cognition; distinctly clear manovijñāna connects to all three pramāṇas, being mostly pratyakṣa and rarely anumāna or fallacious cognition. (Pratyakṣa appears in the text above; here anumāna and fallacious cognition are properly explained. First, explaining the names: If solitary dispersed manovijñāna infers an object without error, it is therefore called anumāna; if the inference does not hit the mark, it is called fallacious cognition. As for pramāṇa, it is the mental essence itself that is capable of cognizing. If mind and caittas arise through inferring with an object of cognition as cause, it is collectively termed anumāna. If "inference" pertains to the object and "cognition" pertains to the mind, then it is "cognition of what is inferred"—a tatpuruṣa compound; if both pertain to the mind, then the inferring capacity is itself cognition—a karmadhāraya compound. As for fallacious cognition: "fallacious" means "not", an alternative name for erroneous and mistaken. If when mind and caittas take an object as their referent, they do not know it in accordance with the object but give rise to erroneous understanding, it is called fallacious cognition. What is fallacious is itself cognition—a karmadhāraya compound. Next, explaining their essences: Anumāna has as its essence the mind and caittas of correct understanding through discriminating wisdom; fallacious cognition has as its essence the mind and caittas of erroneous and mistaken understanding.) As for the three realms: the nature-realm has already been explained in the text above; now, because of explaining the two realms of image and base, its meaning is re-explained. The nature-realm is that which is constituted by the eight dharmas of real sense faculties and real sense objects, as well as real matter resulting from absorption, all of which arise from their own real seeds; they are the various real material objects cognized by the first five and the eighth \[consciousnesses\] in pratyakṣa and by the sixth, which do not carry along nominal designations and lack a deliberating mind, hence called the nature-realm. Furthermore, the fundamental wisdom taking suchness as its referent is also this realm, because it operates spontaneously without discrimination. This has two kinds: The first kind of nature-realm is that which was described above; the second kind entirely lacks the above meaning, and is called a nature-realm merely from the perspective of the nimittabhāga following the base, being called the second kind by metaphorical designation. An image with real base also has two kinds: A true image with a base is when the mind cognizes the mind, and the intermediate nimittabhāga arises from both ends, arising in connected dependence, hence called a true image with a base; a seeming image with a base is when the mind cognizes matter, and the intermediate nimittabhāga arises solely from the one end of the darśanabhāga, arising through transformed dependence, hence called a seeming image with a base. Solitary images are also twofold: As for a baseless solitary image, it is the nimittabhāga transformed when the sixth cognizes sky-flowers, hare horns, the past, the future, etc.; its nimittabhāga arises from the same seed as the sixth \[consciousness\], and lacks any base such as sky-flowers; as for a solitary image with a base, it is when the sixth cognizes the seeds and active states of the five sense faculties; these all arise relying on a base, and its nimittabhāga also arises from the same seed as the darśanabhāga, yet it is also called a solitary image. The realm is what is cognized, and the consciousness is that which cognizes; each has its own essence. The essence of the nature-realm appears in the commentary above. As for that which cognizes, except for manas, the remaining seven all use their own mind and caittas as their essence. The solitary image realm has as its essence the provisional nimittabhāga transformed by the darśanabhāga of the sixth, and that which cognizes has as its essence its own mind and caittas; the image with real base has as its essence the intermediate provisional nimittabhāga transformed and arisen, and that which cognizes has solely the mind and caittas of the sixth and seventh consciousnesses as its essence. Here, stating that the sixth connects to the three realms means: when the manovijñāna concurrent with the \[first\] five does not form conceptual interpretations and grasps the svalakṣaṇa of the object, that is the nature-realm; when it takes mind and caittas as referents, that is an image with real base; when it takes non-substantial dharmas as referents, that is a solitary image realm. This is stated from the perspective of the defiled state; if in the undefiled state, all eight consciousnesses cognize the three realms because they comprehensively cognize both the provisional and the real. Thus the verse says: "The nature-realm does not follow the mind, / the solitary image comes solely from the seeing, / the image with a base connects both subject and origin, / nature and seed, etc., accord as appropriate." (Some say that the sixth has five kinds: except for the confused consciousness and dream consciousness which solely cognize solitary images, the remaining three all cognize the three realms. Namely, distinctly clear manovijñāna cognizes together with the first five, and in the initial sudden mind toward real five sense objects it is a nature-realm; if in a subsequent thought-moment it cognizes provisional matter such as square, round, long, or short superimposed upon the five sense objects, that is a solitary image with a base, also called a seeming image with a base. Solitary manovijñāna in dispersed states also connects to the three realms, being mostly solitary images because it comprehensively cognizes dharmas with and without a base across the three times; when it cognizes the active mind and caittas of one's own body, it is an image with real base; when it cognizes the five sense faculties of one's own body and the mind and caittas of others, it is a solitary image, also called a seeming image with a base. Furthermore, the very first instant of solitary manovijñāna cognizing a small portion of the five sense objects and cognizing real matter is also called a nature-realm. Manovijñāna in meditative absorption also connects to cognizing the three realms: namely, because it comprehensively cognizes dharmas with and without a base across the three times, it is a solitary image realm; furthermore, because it can cognize the active mind and caittas of one's own body, it is an image with a base; and furthermore, in the defiled state of absorption before the seventh ground, it can also induce the five consciousnesses to cognize the five sense objects, which is precisely the nature-realm.) > — English (machine translation) (machine translation) - [Previous: 1.25](https://indike.org/pramana/in.bauddha.taisho.1865.1.25) - [Next: 1.27](https://indike.org/pramana/in.bauddha.taisho.1865.1.27) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1865.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1865~en-mt.1.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1865.1.26](https://indike.org/pramana/in.bauddha.taisho.1865.1.26) · Pramāṇa