宗鏡錄 36.10

36.10

答。得上定者。定中意識。現量觀故。未得定者。獨散意識。能為觀體。次明心所者。有五十一法。總分六位。且通辯諸識有漏位中相應者。前五識各有三十四心所相應。謂遍行五。別境五。善十一根本煩惱三貪嗔癡。中隨二大隨八。第六識三界三性。定散通論。具與五十一心所相應。第七識與十八心所相應。謂遍行五。根本煩惱四。我癡．我見．我慢．我愛。大隨八別境中慧。第八識唯與遍行心所相應。此八種識。若成無漏。唯與二十一心所相應。謂遍行別境善法。今明能觀心。但唯善性。第六識。其相應心所。隨心王說。定中心所唯二十一。謂遍行五。別境五。善十一。或尋伺中隨取一法。即二十二。尋麁伺細。不俱起故。淺深推度。思慧為體。若與散位心王相應。即二十法。於前善中除輕安故。輕安一法是定引故。有定資身。方得調暢。有輕安義。或二十一。於尋伺中隨取一故。

Answer: For one who has attained superior concentration, it is the manovijñāna in concentration, because it contemplates through actual perception. For one who has not yet attained concentration, solitary distracted manovijñāna serves as the substance of the contemplation. Next, in clarifying the mental factors: there are fifty-one dharmas, grouped into six categories. First, in generally distinguishing those associated with the various consciousnesses in the defiled state: each of the first five consciousnesses is associated with thirty-four mental factors, namely the five omnipresent, the five particular, the eleven wholesome, the three root kleśas—rāga, dveṣa, and moha—the two medium upakleśas, and the eight major upakleśas. In the sixth consciousness across the three realms and three natures, considering both concentration and distraction generally, it is fully associated with the fifty-one mental factors. The seventh consciousness is associated with eighteen mental factors, namely the five omnipresent, the four root kleśas—self-delusion, self-view, self-pride, and self-love—the eight major upakleśas, and discernment from the particular factors. The eighth consciousness is associated solely with the omnipresent mental factors. If these eight consciousnesses become undefiled, they are associated with only twenty-one mental factors, namely the omnipresent, the particular, and the wholesome dharmas. Now, clarifying the contemplating mind: it is solely of a wholesome nature, the sixth consciousness. Its associated mental factors are explained according to the mind-king: in concentration, the mental factors are only twenty-one, namely the five omnipresent, the five particular, and the eleven wholesome; or, taking either vitarka or vicāra, there are twenty-two, because vitarka is coarse and vicāra is subtle and they do not arise together; their shallow or deep deduction has thought and discernment as its substance. If associated with the mind-king in the distracted state, there are twenty dharmas, because pliant calm is removed from the aforementioned wholesome factors, as the single dharma of pliant calm is induced by concentration; only when there is concentration to enrich the body does one obtain ease and harmony, fulfilling the meaning of pliant calm; or there are twenty-one, by taking either vitarka or vicāra.