[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) › 2.7 # 八識規矩補註 2.7 八識規矩補註 2.7 - **Language:** Classical Chinese ### [2.7](https://indike.org/pramana/in.bauddha.taisho.1865.2.7) 此言第七之心所法也。謂此識緣境之時，與大隨八、遍行五、別境五中之慧，根本煩惱之貪、癡、見、慢四法，總十八所也。何非餘俱？互相違故。何則？謂欲者希望未遂合事，此識任運緣遂合境，無所希望故無有欲；勝解則印持曾未定境，此識無始恒緣定事，經所印持故無勝解；念唯記憶曾所習事，此識恒緣現所受境，無所記憶故無有念；定唯繫心專注一境，此識任運剎那別緣，既不專一故無有定；慧即我見五十一心所別開故，此識我見并慧兼具；善是淨故，非此識俱；根、隨雖總二十六法，既與我見俱故，由見審決，疑無容起，愛著我故瞋不得生，故唯四惑俱；忿等十隨，行相麁動，此識審細故非彼俱，中隨二者唯是不善，此無記故非彼相應。有云「此識不與大隨相應」，若無惛沈，應不定有無堪任性；掉舉若無，應無囂動，便如善等非染污位，若染心中無散亂者，應非流蕩非染污心；若無失念不正知者，如何能起煩惱現前；故染污意決定皆與八隨相應而生。四不定者，惡作，追悔先所作業，此識任運恒緣現境非先業，故無惡作；睡眠，必依身心重昧，外眾緣力有時暫起，此識無始一類內執不假外緣，故彼非有；尋、伺，俱依外門而轉，淺深推度麁細發言，此識唯依內門而轉一類執我，故非彼俱；故曰互相違故也。 > This speaks of the caitta dharmas of the seventh \[consciousness\]. When this consciousness cognizes an objective realm, it is accompanied by eighteen caittas in total: eight great secondary afflictions, five sarvatragas, wisdom among the five viniyatas, and the four dharmas of greed, delusion, \[self-\]view, and conceit among the mūlakleśas. Why is it not accompanied by the others? Because they are mutually contradictory. Why? Desire hopes for an unattained agreeable state; this consciousness spontaneously cognizes an already attained state and has nothing to hope for, so there is no desire. Firm resolve ascertains an unpredetermined state; this consciousness from beginningless time constantly cognizes a determined matter that has already been ascertained, so there is no firm resolve. Mindfulness only recalls previously practiced matters; this consciousness constantly cognizes a presently experienced realm and has nothing to recall, so there is no mindfulness. Meditative concentration solely binds the mind to concentrate on a single realm; this consciousness spontaneously cognizes differently from moment to moment, and since it is not focused on one, there is no meditative concentration. Wisdom is precisely self-view, which is distinguished separately among the fifty-one caittas; thus this consciousness is endowed with self-view along with wisdom. The wholesome is pure, so it does not accompany this consciousness. Although the root and secondary \[afflictions\] total twenty-six dharmas, since it is accompanied by self-view, through view's definite judgment doubt has no room to arise; and because it is attached to the self in love, anger cannot arise; hence it is accompanied solely by four afflictions. The ten minor secondary afflictions such as wrath are coarse and agitated in their active forms, while this consciousness is subtle and deliberative, so it is not accompanied by them. The two medium secondary afflictions are solely unwholesome, whereas this \[consciousness\] is avyākṛta, so it does not correspond with them. Some say that "this consciousness does not correspond with the great secondary afflictions"; \[however,\] if there were no torpor, it would be uncertain whether there is unfitness; if there were no restlessness, there would be no turbulence, and it would then be like the wholesome and not in a defiled state; if there were no distraction in a defiled mind, it would not be a wandering, non-defiled mind; if there were no forgetfulness and incorrect knowing, how could afflictions arise visibly? Therefore, the defiled manas definitely arises in correspondence with all eight secondary afflictions. As for the four aniyatas: remorse is repentance over past actions; this consciousness spontaneously and constantly cognizes the present realm rather than past karma, so there is no remorse. Sleep necessarily relies on heaviness and obscurity of body and mind, temporarily arising at times through the power of diverse external conditions; this consciousness from beginningless time is of a uniform kind that grasps internally without relying on external conditions, so sleep does not exist \[here\]. Investigation and analysis both operate dependent on the external sensory door, inferring shallowly or deeply and issuing coarse or subtle speech; this consciousness operates dependent solely on the internal door, uniformly grasping a self, so it is not accompanied by them. Therefore, it is said that they are mutually contradictory. > — English (machine translation) (machine translation) - [Previous: 2.6](https://indike.org/pramana/in.bauddha.taisho.1865.2.6) - [Next: 2.8](https://indike.org/pramana/in.bauddha.taisho.1865.2.8) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1865.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1865~en-mt.2.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1865.2.7](https://indike.org/pramana/in.bauddha.taisho.1865.2.7) · Pramāṇa