宗鏡錄 57.41

57.41

Answer: The eighth, the storehouse consciousness (ālayavijñāna), has none at all. The seventh, the manas, has four. The sixth, the manovijñāna, possesses all ten. The first five consciousnesses have only three. An ancient commentary states: 'The five consciousnesses have only three because they are without conceptual discrimination, and therefore lack conceit (māna) and the like. Conceit and the like necessarily arise dependent on memory-based and calculating conceptual discrimination. Furthermore, conceit arises in the mode of weighing [superiority], regarding inferiority, superiority, or equality. Doubt (vicikitsā) arises in the mode of hesitant evaluation. Views arise in the mode of deductive inquiry. The five consciousnesses lack these active aspects.' The seventh consciousness possesses the four kleśas of self-delusion (ātmamoha) and the rest; because it possesses decisive judgment, there is no opportunity for doubt to arise. Due to attachment to the self, ill-will (dveṣa) cannot arise. Because there cannot be two wisdoms within a single primary mind (citta), the other views do not arise. The secondary afflictions (upakleśa) are twenty. The commentary (*Vijñaptimātratāsiddhiśāstra*) states: 'Because they are simply different states and causal outflows of the kleśas, they are called upakleśa.' These twenty kinds are differentiated into three classes: [ten] such as wrath (krodha) arise individually, so they are called minor upakleśas. Two, shamelessness (āhrīkya) and the like, pervade all that is unwholesome, so they are called intermediate upakleśas. Eight, restlessness (auddhatya) and the like, pervade all defiled minds, so they are called major upakleśas. First, wrath (krodha): taking as its substance causing the mind to become furious in response to present adverse conditions, its function is obstructing non-ill-will. Second, resentment (upanāha): taking as its substance harboring an unreleased grudge in response to past adverse conditions, its function is obstructing non-ill-will. Third, concealment (mrakṣa): taking as its substance hiding one's committed misdeeds regarding offenses, whether admonished by others or not, its function is obstructing confessing and repenting faults. Fourth, spite (pradāsa): taking as its substance uttering harsh words and being violently intolerant when admonished by others regarding offenses, its function is obstructing virtuous friends. Fifth, jealousy (īrṣyā): taking as its substance an envious and displeased mind toward the merits and fame of others, its function is obstructing benevolence and compassion. Sixth, avarice (mātsarya): taking as its substance hoarding and attachment, its function is obstructing non-greed. Seventh, deceit (māyā): taking as its substance a deceitful mind that bewilders others by displaying what is not real, its function is obstructing love and respect. Eighth, dissimulation (śāṭhya): taking as its substance a crooked mind that feigns deference and compliance to deceive others, its function is obstructing love and respect. Ninth, arrogance (mada): taking as its substance a haughty and inflated mind that is without restraint, relying on worldly prosperity and the like, its function is obstructing revulsion [from saṃsāra]. Tenth, cruelty (vihiṃsā): taking as its substance tormenting sentient beings without compassion, pity, sympathy, mercy, or sorrow, its function is obstructing non-violence. Eleventh, shamelessness (āhrīkya): taking as its substance having no shame regarding offenses and misdeeds, its function is obstructing shame (hrī). Twelfth, non-embarrassment (anapatrāpya): taking as its substance having no dread regarding offenses and misdeeds in reference to the world, its function is obstructing embarrassment (apatrāpya). Thirteenth, torpor (styāna): taking as its substance making the mind muddled and heavy, its function is obstructing vipaśyanā. Fourteenth, restlessness (auddhatya): taking as its substance an unquiet mind relying on improper seeking, its function is obstructing śamatha. Fifteenth, lack of faith (āśraddhya): taking as its substance the mind's lack of pure faith regarding that which is existent, virtuous, and capable, its function is obstructing faith. Sixteenth, laziness (kausīdya): taking as its substance a lack of mental exertion, its function is obstructing the initiation of right effort. Seventeenth, heedlessness (pramāda): taking as its substance the combination of greed, ill-will, delusion, and laziness, its function is obstructing heedfulness. Eighteenth, forgetfulness (muṣitasmṛtitā): taking as its substance defiled unremembering, its function is obstructing unforgotten mindfulness. Nineteenth, distraction (vikṣepa): taking as its substance wandering out to external objects due to lacking delight in the wholesome mind cultivated, its function is obstructing samādhi. Twentieth, lack of clear comprehension (asamprajanya): taking as its substance defiled discernment that does not clearly understand the three actions, its function is obstructing clear comprehension.