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Translation of 八識規矩補註
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1865 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
Text
1.1
Preface to the Supplementary Notes on the Verses on the Structure of the Eight Consciousnesses
1.2
The Bashi song consists of eight stanzas in all. Its wording is concise yet its meaning profound, as it compiles and sets forth a poetic versification together with rhyme. Hence one knows that the meaning originates from elsewhere while the wording follows this format, and if one amplifies it, none of the principles and phenomena of vijñaptimātra are left unexhausted. Formerly, Vasubandhu, concerned that the mental capacity of later students was diminishing and lacked perseverance, thereupon extracted the text of the Yogācārabhūmi and composed the thirty verses, carefully selecting and adopting brevity, wishing to make it easy for people to enter; it was entitled the Triṃśikā-vijñaptimātratā. Later, masters such as Dharmapāla each put forward their own views to compose commentaries, yet with accumulated volumes and piled-up scrolls their expanse was boundless—this was wishing for ease but conversely resulting in difficulty. Thereupon, the various masters again each gathered the essence of words and principles, condensing them into ten fascicles entitled the Cheng weishi lun; when Tripitaka Master Xuanzang returned from the Western Regions, he translated this treatise. The Bashi song truly stems from this. Nevertheless, that the principle is one while the words have expansion and brevity is entirely due to people. Indeed, what people attain may come from brevity, or from expansion, or from brevity leading to expansion, or from expansion returning to brevity; although what they enter through is not one, what they attain has never failed to be one. Once it is attained, then expansion is acceptable, brevity is also acceptable, both expansion and brevity, using them together, or not using them—all of these are acceptable wherever one turns; how could this be solely the concern of students? Now, speaking for students, furthermore wishing to enter via brevity, these Bashi song could not but be composed. Once the verses were produced, their phrasing was concise and their meaning profound, so one could not but add notes to them. Those who wrote notes did not sign their names, and these were often manuscript copies, so they were not without errors such as mistaking 'three pigs' for characters of similar shape. Now, only where the meaning was lacking or characters erroneous, I have supplemented and corrected them to prepare them for my own reading and contemplation. Unexpectedly, Monk Wuchen of Yuantong at Jinbi Peak in Longhua heard that I had laid down my brush, came to my lodging to ask for the draft, and carved blocks to circulate it. Alas! As the Great Dharma is in its autumn, who is not mired in reputation and gain? To be able to preserve such a mind will hopefully not fail the intentions of the great beings.
1.3
Written by Putai in the official lodging of Da Xinglong [Monastery], during the Chunyang month of the xinwei year of the Zhengde reign period [1511].
1.4
Supplementary notes by Master Lu'an Putai of the Ming.
1.5
The nature-realm and pratyakṣa pervade the three natures.
1.6
This says that among the three realms, the first five consciousnesses only cognize the nature-realm; among the three pramāṇas, they are only pratyakṣa; and they pervade all three natures. For realms are of three kinds: the nature-realm is what is real in nature, formed precisely of the eight dharmas of the real sense faculties, dusts, perceiving [aspect], and perceived [aspect]; it is the realm of the nimittabhāga possessing real substantiality. This means that this realm is produced from its own real seeds, possesses real substance and function, and real dharmas of the present are precisely vijñaptimātra as the object of cognition. If we consider the two kinds of transformation, the first five consciousnesses are transformation by cause and condition, so they only cognize realms that are svalakṣaṇa free from verbal expression; solitary image realms, being unreal, are cognized by transformation by conceptual discrimination. Among the three pramāṇas, they are only pratyakṣa. Since they are only pratyakṣa, when cognizing realms, they clearly realize the multitude of realms, hence they only cognize the nature-realm. These consciousnesses pervade all three natures of kuśala, akusala, and avyākṛta, because the nature of the five consciousnesses is not permanently uniform; the explanation appears below. (There are three pramāṇas, namely pratyakṣa, anumāna, and fallacious cognition. Annotations on anumāna and fallacious cognition appear below; here we explain only pratyakṣa. 'Pratya-' [manifest] means appearing openly, because it grasps the realm directly and clearly; 'kṣa' [pramāṇa] means measuring, determining the definitive meaning. When the mind and caittas cognize a realm, free from obstruction and covering, manifest, clear and distinct, and apprehend the self-nature of the realm, it is called pratyakṣa. If 'manifest' belongs to the realm and 'measuring' belongs to the mind, or both belong to the mind, or 'manifest' belongs to the faculty and 'measuring' belongs to the mind, these are the three compound types of tatpuruṣa, karmadhāraya, and tatpuruṣa. Regarding its substantial entity, it takes nirvikalpa-jñāna, which correctly understands the mind and caittas, as its substantial entity—meaning that when pratyakṣa cognizes a realm, it is free from nominal conventions, categories, and erroneous discriminations, and is called nirvikalpa-jñāna, this wisdom being pratyakṣa. As for its substantial entity, the Nyāyamukha states that there are four kinds: first, the first five consciousnesses; second, concurrent manovijñāna; third, the svasaṃvittibhāga of all minds and caittas; fourth, all minds in samādhi. All four of these genuinely realize realms without discrimination.)
1.7
Eye, ear, and body—the three reside in two grounds.
1.8
This speaks of the realms and grounds of the five consciousnesses. That is, the desire realm (the three of eating and drinking, sleep, and sexual desire), the Ground Where the Five Destinies Dwell Together, and the form realm, the Ground of Joy and Bliss Born of Separation of the first dhyāna. In the three dhyānas above these, since vitarka and vicāra are absent, consciousness does not arise, because the dharmas of these grounds are free from the defilement of vitarka and vicāra. This line of verse elides the nose and tongue consciousnesses, which belong to one realm and one ground, only the Ground Where the Five Destinies Dwell Together of the desire realm, because in the heavens of the dhyānas above there is no kavaḍīkārāhāra—kavaḍīkārāhāra takes the three dharmas of fragrance, taste, and tangibility as its substance—and since kavaḍīkārāhāra is absent, these two consciousnesses do not arise. The absence of this food is because kavaḍīkārāhāra is loathed by the dhyāna heavens.
1.9
Sarvatraga, viniyata, and eleven kuśala;
two medium [upakleśa], eight great [upakleśa], rāga, pratigha, and moha.
1.10
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.
1.11
The five consciousnesses together rely on the subtle form sense bases.
1.12
Saying here that the five consciousnesses obtain the name of 'subtle form' refers to the ultimate sense: their substance is not a defiled dharma, but of exclusively pure, anivṛtāvyākṛta nature. The five consciousnesses are named according to their bases, possessing five meanings in all: relying, generating, belonging, and assisting, as stated in the verse. 'Relying' is one of the five meanings. If analyzed as a compound: the consciousness that relies on the base, or assists the base, or is like the base, are all tatpuruṣa compounds; the consciousness generated by the base is also a tatpuruṣa compound, or saying 'the consciousness generated by the base' provides yet another example.
1.13
Nine conditions, seven, and eight, closely neighbored.
1.14
This refers to the meaning of consciousness arising through nine conditions. As for the nine conditions, they are: space, light, sense-base, sense-object, attention, discrimination-basis, defilement-and-purity basis, root-basis, and seed. 'Space' refers to the empty gap between the sense-base and the sense-object; 'light' refers to the illumination of the sun, moon, and lamps; 'sense-base' refers to the bases on which the eight consciousnesses rely; 'sense-object' refers to the objects cognitive of by the eight consciousnesses; 'attention' is attention among the five omnipresent [factors]; 'discrimination-basis' is the sixth consciousness. (The first five consciousnesses take the sixth as their discrimination-basis, while the sixth consciousness takes the first five as its gateway of clear manifestation.) The 'defilement-and-purity basis' is the seventh consciousness. (The *Laṅkāvatāra-sūtra* states that the consciousnesses have two kinds of arising, abiding, and ceasing: the arising, abiding, and ceasing of the continuous flow, and the arising, abiding, and ceasing of phenomenal marks. In Sanskrit it is *nigraha* (niga?), translated here as uninterrupted continuous flow, which exclusively designates the eighth [consciousness], whose three characteristics are subtle and hidden, with seeds and actual states uninterrupted; hence it is named 'continuous flow'. Because the karmic consciousness initially arises through ignorance as a condition, it is called 'arising'; continuing for long eons, it is called 'abiding'; reaching the vajra-like samādhi at equal awakening, cutting off fundamental ignorance in a single thought-moment is called 'ceasing of the continuous flow'. As for the 'arising, abiding, and ceasing of phenomenal marks': the mental states and objects of the other seven consciousnesses are coarse and apparent, hence they are called 'phenomenal marks'. Although the seventh cognizing the eighth is subtle compared to the sixth, because it possesses the four afflictions, it is also called coarse. Relying on that manifesting consciousness, its own seeds and various objects concur to give rise to the seven consciousnesses, which is 'arising of phenomenal marks'; perfuming through long eons is called 'abiding of phenomenal marks'; progressing from the branches back toward the root, gradually subduing and then eliminating [them], reaching the fulfillment of the seventh stage, is called 'ceasing of phenomenal marks'. Relying on the former arising and ceasing, the basis of delusion and awakening is established; relying on the latter arising and ceasing, the basis of defilement and purity is established. The former is long and the latter is short, the affairs dividing into two distinct types; establishing defilement and purity is this.) The 'root-basis' is the eighth consciousness; the 'seed-condition' refers to the directly productive seed. Among the nine conditions, the seed-condition is the direct cause-condition among the four conditions; the object-condition among the nine is the cognitive-object-condition among the four; the remaining seven of the nine are the augmentative conditions and the equal-and-immediate condition, which are the main minds and mental factors of the eight consciousnesses, where the ceasing and arising before and after are uninterrupted within their own category, their capacity to induce and to be induced being equal. Although this verse cryptically abbreviates it, Vijñaptimātra encompasses it, so the verse says: 'The eye consciousness arises from nine conditions; the ear consciousness follows only eight (excluding the light condition); nose, tongue, and body, these three, have seven (excluding the two conditions of space and light); the latter three (referring to the sixth, seventh, and eighth consciousnesses) have five, three, and four (referring to conditions).' If one adds the equal-and-immediate condition, each increases by one from the start. That which says 'five, three, and four': the sixth consciousness arises from five conditions, namely the sense-base condition, which is the mental sense-base; the sense-object condition, which is the eighteen realms; the attention condition, which is one among the five corresponding omnipresent [factors]; the root condition, which is the ālaya; and the seed condition, which is the directly productive seed of the sixth consciousness. The three conditions of the seventh consciousness are: the seed condition, which is the directly productive seed of the seventh consciousness; the attention condition (see the note above); while the sense-base condition and the sense-object condition are both the eighth consciousness, hence it is said, 'depending on it, it revolves; cognizing it, it takes it as object'. The eighth consciousness arising from four conditions means: the sense-base condition, which is the manas; the sense-object condition, which is seeds, sense-organ-endowed body, and the receptacle world; the attention condition, which is one among the five [omnipresent] mental factors; and the seed condition, which is the directly productive seed of the eighth consciousness. As for the equal-and-immediate condition, it is where the preceding thought-moment of each consciousness has already ceased, thereby opening up a space and inducing the succeeding thought-moment to arise without any interval. If the eight consciousnesses add this condition, the eye has ten, up to the eighth which possesses five. Why do the various consciousnesses arise only by relying on conditions? Because conditioned phenomena depend on causes and rely on conditions; lacking them, they do not arise. Therefore, where conditions are many, interruption is frequent; where they are few, they are constant. This verse alludes to and abbreviates the latter three, hence the three are not explicitly said to possess conditions.
1.15
"Three join and two separate to observe the sensory world."
1.16
This states that the eye and ear consciousnesses apprehend objects in separation, whereas the three of nose, tongue, and body apprehend objects in contact. 'Observe' designates the apprehending darśanabhāga, namely the five consciousnesses such as the eye and their mental factors. 'Sensory world' is the apprehended nimittabhāga, namely the five dusts such as visible form. Some might ask: if the two consciousnesses of eye and ear apprehend objects in separation, then the objects are outside the mind, so how can this be vijñaptimātra, especially since the Hīnayāna and others all claim that real phenomena exist outside the mind? If so, not only would this contradict the vijñaptimātra tenet, but how would it not also conform to those non-Buddhist and Hīnayāna systems? However, when the verse speaks of 'separation', it refers to the sense-base and the object. For the eighth [consciousness's] svasaṃvittibhāga transforms into the two divisions of darśana and nimitta: darśana is the phenomena of mind and mental factors, and nimitta is the phenomena of sense-bases, body, and the receptacle world. When it says here that the eye and ear consciousnesses apprehend objects separate from the sense-bases, how could they ever be separate from the substance of the svasaṃvittibhāga that transforms them? If one distinguishes them by knowing the location versus not knowing the location, or by injuring the sense-base versus not injuring the sense-base, then the separation and contact of the object with the sense-base can be seen. Therefore it is said: speaking of separation and contact is based on the sense-base illuminating the object; discussing vijñaptimātra is based on the mind cognizing the object. Because apprehending in separation has superior function, it is established as common [to the two].
1.17
"The foolish find it difficult to distinguish consciousness and sense-base."
1.18
This says that the śrāvakas who are foolish regarding the Dharma in the Hīnayāna do not know that sense-base and consciousness each have their own seeds and actual states, and think that sense-base and consciousness mutually generate each other. The seeds and actual states of a sense-base can merely guide the seeds and actual states of consciousness; saying that the sense-base is a condition for generating consciousness is acceptable, but saying that it generates consciousness is not acceptable, because consciousness has its own seeds that are capable of generating it. Because they have not eliminated the cognitive hindrance and do not fully comprehend phenomena, their wisdom is shallow and their minds are coarse; consequently, they do not believe in the Mahāyāna teaching of vijñaptimātra. This note states that the seeds and actual states of sense-base and consciousness are distinct; fearing that beginners might still have doubts, let us try to explain it further. The sense-base is physical form, which is the nimittabhāga of the eighth [consciousness]; consciousness is mental phenomena, which is the darśanabhāga of the eighth [consciousness]; this is the difference between physical form and mind. Although the sense-base belongs to physical form, because it is the immediate nimittabhāga of the eighth, it uniquely possesses the two meanings of appropriating and experiencing of the eighth. 'Appropriating' again has the two meanings of gathering and holding: the eighth gathers it as its own substance (both being avyākṛta) and holds it so that it does not disperse. 'Experiencing' also has the two meanings of receiving and feeling: receiving it as an object and causing sensation and feeling to arise; it cannot be compared to the insentient objects of the external six dusts. Therefore, the eighth and the five sense-bases are equally avyākṛta in nature, whereas the mental phenomena of the five consciousnesses possess all three natures; this is the difference in nature between sense-base and consciousness. Moreover, the sense-base can illuminate an object, and consciousness can cognize an object; this is the difference in function between sense-base and consciousness. Generally, sense-bases lack discrimination; although the first five consciousnesses have recollection-discrimination, they lack deliberate discrimination, so they are often confused and difficult to distinguish. Therefore, for those foolish regarding the mind, the Buddha analyzed the mind and taught the aggregates; for those foolish regarding physical form, he analyzed physical form and taught the sense-fields; for those foolish regarding both, he analyzed both and taught the realms. From the *Avataṃsaka* to the *Śūraṅgama*, he expounded these three categories who knows how many hundreds of thousands of times, yet Ānanda still spoke of the mind knowing and the eye seeing. Therefore the Buddha interrogated him with whether a door can see or not, meaning that the mind sees by means of the sense-base, just as a person sees objects by means of a lamp. Speaking from this, one can know the difficulty of distinguishing consciousness from sense-base.
1.19
"Transforming into an image to observe emptiness belongs only to the subsequently attained [wisdom]."
1.20
This refers to the first five [consciousnesses] comprehending the conventional and seeing emptiness. 'Transform' means transforming and bearing; 'image' refers to the nimittabhāga; 'observe' designates the apprehending darśanabhāga; 'emptiness' designates the apprehended suchness. 'Belongs only to the subsequently attained' excludes the fundamental wisdom, because [the first five] rely exclusively on physical sense-bases. That the subsequently attained wisdom does not directly cognize suchness is because it is a wisdom with conceptual discrimination, and thus cannot directly cognize the non-conceptual principle, arising as it does through deliberation. This emptiness is the vijñaptimātra of actual nature.
1.21
"Even in the fruition state, they still do not express the real."
1.22
This means that even in the fruition state of buddhahood, the undefiled five consciousnesses still cannot directly cognize suchness. Because fundamental wisdom relies on the mental base, it directly cognizes suchness; but subsequently attained [wisdom] relies on physical sense-bases and has conceptual discrimination, so it cannot directly cognize suchness. It is called 'subsequently attained' because it arises subsequent to the fundamental; since the first five lack the fundamental, how can they have the subsequently attained? Because they are of that category, and equally comprehend phenomenal facts. This line of the verse refutes the view of a heterodox master. For in Sthiramati's tradition, once the first five become undefiled in the causal stage, they transform into an image to cognize suchness; since the two divisions of darśana and nimitta are of the parikalpita nature, while the svasaṃvittibhāga is of the paratantra nature, when reaching the fruition state of buddhahood, the svasaṃvittibhāga directly cognizes suchness, because it is free of the parikalpita nature of nimitta and darśana. Therefore Master Dharmapāla refutes it with this line.
1.23
"When the perfectly clear first appears, they become undefiled; / their three kinds of emanated bodies bring an end to the wheel of suffering."
1.24
This states that when the first five consciousnesses reach the fruition through exhausting the causes, their associated mental states immediately become the wisdom of accomplishing actions, manifesting three kinds of bodies to put an end to the wheel of suffering of sentient beings. This means that in the buddha stage, after the eighth consciousness has transformed into the undefiled, pure consciousness, its associated mental factors immediately become the great mirror wisdom; appearing suddenly, it is therefore called 'first appears'. Thereupon the first five consciousnesses immediately become undefiled, hence it is said, 'they become undefiled'. 'Three kinds of emanated bodies' means that the mental factors of the five consciousnesses immediately become the wisdom of accomplishing actions and manifest three kinds of bodies; the three kinds of bodies are just the transformation bodies among the three bodies of dharma, retribution, and transformation. The capacities of sentient beings addressed by these transformation bodies are uneven in superiority and inferiority, so the transformation bodies that can address them are also three: the great transformation body of a thousand fathoms, which addresses bodhisattvas of the four preparatory applications of the Mahāyāna; the small transformation body of sixteen feet, which addresses bodhisattvas of the three stages of provisions of the Mahāyāna, as well as the two vehicles and ordinary beings; and the transformation according to category, which universally addresses the three vehicles and reaches all six destinies. Someone might ask: 'The mental states associated with the first five consciousnesses become undefiled and manifest bodies to benefit beings; why first speak of the eighth becoming undefiled?' Because the first appearance of the perfectly clear is just the mirror wisdom among the mental states associated with the eighth. The first five sense-bases are the nimittabhāga transformed by the eighth consciousness; when the root consciousness capable of transforming has become undefiled, the five sense-bases transformed [by it] become undefiled; and when the five sense-bases capable of initiating [them] have become undefiled, the five consciousnesses initiated [by them] consequently become undefiled. Someone might ask: 'Since it is said that the eight consciousnesses are transformed into the four wisdoms, why do you instead speak of the associated mental states?' Answer: 'The tenth fascicle of the *Vijñaptimātrasiddhi* states: "These four categories comprehensively subsume all conditioned merits of the buddha stage without remainder. These are obtained in turn through the transformation of the associated states of the defiled eighth, seventh, sixth, and fifth consciousnesses. Although wisdom is not consciousness, it turns in dependence on consciousness; because consciousness is the principal, it is spoken of as being obtained through transforming consciousness. Moreover, in the defiled state, wisdom is weak and consciousness is strong; in the undefiled state, wisdom is strong and consciousness is weak. In order to encourage sentient beings to rely on wisdom and abandon consciousness, it is said that through transforming the eight consciousnesses one attains these four wisdoms."' All subsequent statements about transforming consciousness should be understood accordingly.
1.25
"Possessing the three natures and three pramāṇas, they extend through the three realms."
1.26
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.)
1.27
When revolving in the three realms, it is easily known.
1.28
"Three realms" appears above; "revolving" refers to transmigration. This states that the coming and going of the sixth consciousness in the three realms is easily known, because its modes of activity are manifest and prominent, and in moving the body and uttering speech it is uniquely supreme.
1.29
Its corresponding caittas are fifty-one.
1.30
Among the eight consciousnesses, only this sixth [consciousness] possesses all [fifty-one] caittas without mutual conflict. Its sarvatraga, viniyata, kuśala, and mūlakleśa [factors], together with the ten great secondary afflictions among the three [types of] upakleśas, have been explained above. Here we explain only the three mūlakleśas—arrogance (māna), doubt (vicikitsā), and wrong view (kudṛṣṭi)—along with the ten minor secondary afflictions and the four aniyata [factors], making seventeen dharmas in all. Arrogance has as its nature relying on oneself to hold oneself haughty toward others, and has as its activity obstructing non-arrogance and producing suffering; for when one is arrogant, one's mind is not humble toward virtue and the virtuous, and from this, saṃsāric transmigration is endless and one undergoes various sufferings. Doubt has as its nature vacillation regarding the truths and principles, and has as its activity obstructing non-doubt and the kuśala dharmas; for when one vacillates, goodness is not produced. Wrong view has as its nature defiled prajñā that inverts inferences regarding the truths and principles, and has as its activity obstructing right view and bringing about suffering; for those with wrong view mostly undergo suffering. In general, there are five such views: the view of identity (satkāyadṛṣṭi), extreme view (antagrāhadṛṣṭi), false view (mithyādṛṣṭi), attachment to views (dṛṣṭiparāmarśa), and attachment to precepts and rituals (śīlavrataparāmarśa). As for wrath (krodha) among the minor secondary afflictions, it has as its nature flaring up in anger against disadvantageous objects present before oneself, and has as its activity obstructing non-wrath and taking up weapons—weapons refers to arms, for those harboring wrath mostly produce violent bodily actions. Resentment (upanāha) has as its nature keeping enmity without letting it go by harboring malice preceded by wrath, and has as its activity obstructing non-resentment and causing vexation; for one who harbors resentment cannot endure and is constantly vexed. Wrath and resentment are both parts of ill will (dveṣa). Concealment (mrakṣa) has as its nature hiding one's own committed transgressions out of fear of losing profit and reputation, and has as its activity obstructing non-concealment and causing remorseful vexation; for one who conceals transgressions must later suffer remorse and lack peace; it belongs to parts of greed (rāga) and delusion (moha). Affliction (pradāsa) has as its nature pursuing and contacting vicious, hostile stubbornness preceded by wrath and resentment, and has as its activity obstructing non-affliction and stinging biting speech; it is also a part of ill will. Jealousy (īrṣyā) has as its nature being unwilling to bear another's prosperity and being envious out of dedication to one's own reputation and profit, and has as its activity obstructing non-jealousy and causing grief; for when a jealous person hears or sees another's prosperity, they deeply harbor grief and lack peace; it is also a part of ill will. Parsimony (mātsarya) has as its nature hoarding stingily through clinging to the Dharma and wealth, unable to give them away, and has as its activity obstructing non-parsimony and accumulating meanly; for a parsimonious person's mind is largely mean and grasping, accumulating wealth and the Dharma without letting go; this belongs to a part of greed. Deceit (māyā) has as its nature fraudulence through pretending to possess virtue in order to obtain profit and reputation, and has as its activity obstructing non-deceit and engaging in wrong livelihood; for a deceitful person harbors ulterior motives and mostly displays untrue matters of wrong livelihood; this belongs to parts of greed and delusion. Flattery (śāṭhya) has as its nature crookedness through fabricating deceptive conduct in order to mislead others, and has as its activity obstructing non-flattery and resisting instruction; for a crooked person bends to the times and contrives skillful means to cater to another's will so as to mislead them, or conceals their own faults and is unreceptive to the correct teachings of teachers and friends; it also belongs to parts of greed and delusion. Harmfulness (vihiṃsā) has as its nature injuring without compassion for sentient beings, and has as its activity obstructing non-harmfulness and tormenting; for one who is harmful torments others; it is subsumed under a part of ill will. Pride (mada) has as its nature infatuated haughtiness through deep defiled attachment to one's own flourishing circumstances, and has as its activity obstructing non-pride and serving as a basis for defilement; for one intoxicated by pride generates and increases all defiled dharmas; this is a part of greed. Non-pride is precisely non-greed. Among the twenty upakleśas, the ten dharmas beginning with wrath, together with forgetfulness (muṣitasmṛti), incorrect comprehension (asaṃprajanya), and heedlessness (pramāda), are distinctive phases of the mūlakleśas, whereas the remaining seven are their outflows. Regarding the four aniyatas, the verse states: 'The aniyatas are remorse and drowsiness, with investigation and scrutiny making two pairs.' These differ from the preceding five categories of caittas, which definitively pervade the eight consciousnesses, three natures, times, or bhūmis; these four dharmas are all indefinite. Therefore, the Yogācārabhūmi further differentiates the five categories by the 'four all-pervasives', stating: 'The sarvatraga factors have all four; the viniyata factors have only the first two; the kuśala factors have only one, namely all bhūmis; the defiled factors lack all four; and the aniyata factors have only one, namely all natures.' Regarding remorse, the prose commentary states: 'Remorse is called kaukṛtya; for bad deed is the cause and remorse is its essence. Since the essence is the cause, the treatise says that remorse is called bad deed, which expresses the relation of cause and effect.' That is, it has as its nature regretting an action that has been done with evil intent, and has as its activity obstructing calming (śamatha). Śamatha is called calming because it can calm and halt the mind. Drowsiness (middha) has as its nature rendering the body unfree and the mind utterly dark, dull, and faint, and has as its activity obstructing discernment (vipaśyanā). Discernment brings the object back to the mind, and its essence is prajñā. If this drowsiness can render the body and mind thus, how could a mind-lacking drowsiness render it so? Does it proceed from a minded drowsiness? In truth, lack of mind is not called drowsiness, for drowsiness is a caitta possessing the function of rendering [the mind so]; since that [mind-lacking state] has no essence, how could it have this function? Hence it is not called drowsiness. Investigation (vitarka) has as its nature coarse operation in seeking, making the mind hurried regarding objects of mental expression; scrutiny (vicāra) means examining, having as its nature subtle operation that makes the mind hurried regarding objects of mental expression. The activity and function of both dharmas are to serve as the basis for the states of ease or unease of body and mind. 'Objects of mental expression' refers to the fact that the objects grasped by the mind mostly rely on names and words; hence they are called objects of mental expression. Both of these share parts of intention (cetanā) and prajñā as their essence: if they cause the mind to be at ease, that is the part of cetanā; if they cause the mind to be uneasy, that is the part of prajñā. This is because cetanā is gradual and subtle, while prajñā is abrupt and coarse. If so, then when causing ease, cetanā is used without prajñā; and when causing unease, prajñā is used without cetanā. Why then is it said that they use both together? Great Master Tongzhao explains this with primary and secondary roles: if cetanā is primarily used, the abrupt prajñā follows cetanā and can cause the mind to be at ease; if prajñā is primarily used, the gradual cetanā follows prajñā and also causes unease. This explanation does not contradict their using both together. This meaning of association has five aspects: time, basis, form, object, and essence. Mind-king and caittas arise at the same time, share the same supporting sense-faculty, have identical forms in their darśanabhāga, share the same perceptual object, and have the same singular essence; therefore they attain association.
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