八識規矩補註 2.7

2.7

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.