[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) › [唯識三十論要釋](https://indike.org/pramana/in.bauddha.taisho.2804) › 1.17 # 唯識三十論要釋 1.17 唯識三十論要釋 1.17 - **Language:** Classical Chinese ### [1.17](https://indike.org/pramana/in.bauddha.taisho.2804.1.17) 釋曰。於心所中總分為二。初有一頌總標六位。後有五頌廣釋差別。此總標也。頌言此者此六轉識。言心所者總舉六位。遍行等者烈六位名。顯此六識總與六位心所相應。謂遍行等恒依心起與心相應繫屬於心故名心所。如屬我物立我所名。心於所緣唯取總相。心所於彼亦取別相助成心事。得心所名。如畫師資作模填彩。其相應義如前已說。雖諸心所名義無量。而有六位種類差別。謂遍行五。別境亦五。善有十一。煩惱有六。隨煩惱有二十。不定有四。如是六位合五十一。一切心中定可得故。緣別別境而得生故。唯善心中可得生故。性是根本煩惱攝故。唯是根本等流性故。於善染等皆不定故。故有如是六位差別　皆三受相應者此即第七受相應門。此六轉識易脫不定。非但與此心所相應。亦與三受而得俱起。皆領順違非二相故。領順境相遍悅身心說名樂受。領違境相逼迫身心說名苦受。領中容境相於身於心非逼非悅名不苦樂受。如是三受或各分二。五識相應說名身受。別依身故。意識相應說名心受。唯依心故。又通有漏無漏二相。苦受亦由無漏起故。或各分三。謂見所斷修所斷非所斷。又學無學非二為三。或總分四。謂善不善有覆無覆二無記受。或總分五。謂苦樂憂喜捨。三中苦樂各分為二。逼悅身心相各異故。由無分別有分別故。尤重輕微有差別故。不苦不樂不分二者。非逼非悅相無異故。無分別故。平等轉故。然此三受五識容俱。順違中境容俱受故。意不定與五識同故。於偏注境起一受故。無偏注者唯起捨故。未自在位三受容俱。得自在位唯喜樂捨。諸佛已斷苦憂事故。次下廣辨六位心所。有五行頌分為五節。初有一頌顯前二相。次有一頌釋善心所。次有半頌釋根本惑。次有兩頌釋隨煩惱。後有半頌顯四不定。論中生起初二相云。且初二位其相云何。頌曰。 > Commentary: Regarding the mental factors, there are two general divisions: first, there is one verse generally presenting the six categories; afterwards, there are five verses extensively explaining the distinctions. This is the general presentation. The verse saying "these" refers to these six active consciousnesses. The term "mental factors" generally brings forward the six categories. "The universal, etc." arrays the names of the six categories, revealing that these six consciousnesses are associated in general with the mental factors of the six categories. That is, the universal, etc., constantly arise relying upon the mind, are associated with the mind, and are subordinate to the mind; therefore, they are called mental factors (caitta), just as things belonging to the self (ātman) are given the name "mine" (ātmīya). The mind grasps only the general characteristics with respect to the objective referent, whereas the mental factors also grasp specific characteristics with respect to it, assisting in completing the work of the mind; hence they obtain the name "mental factors." It is like a painter and his apprentice making a sketch and filling in the colors. The meaning of association has already been stated before. Although the names and meanings of the mental factors are measureless, there are distinctions of six categories: namely, five universal, five particular, eleven wholesome, six afflictions, twenty secondary afflictions, and four indeterminate; these six categories total fifty-one. \[They are categorized because\] they are definitely obtainable in all states of mind; because they can arise taking distinct objects as cognitive referents; because they can arise only in wholesome minds; because their nature is subsumed under the root afflictions; because they are exclusively of the nature of the outflow of the root \[afflictions\]; and because they are indeterminate with respect to wholesome, defiled, and so on. Therefore, there are such distinctions of the six categories. / "All are associated with the three feelings" is the seventh door of association with feeling. These six active consciousnesses are unstable and unfixed; not only are they associated with these mental factors, but they also arise concurrently with the three feelings, because they all experience the characteristics of the agreeable, disagreeable, and neither. Experiencing the characteristics of an agreeable object and gladdening body and mind everywhere is called pleasant feeling. Experiencing the characteristics of a disagreeable object and tormenting body and mind is called painful feeling. Experiencing the characteristics of a neutral object, neither tormenting nor gladdening the body and mind, is called neither-painful-nor-pleasant feeling. Such three feelings may each be divided into two: those associated with the five consciousnesses are called bodily feelings, because they rely distinctively on the body; those associated with the mental consciousness are called mental feelings, because they rely exclusively on the mind. Furthermore, they are common to the two aspects of being with-outflow and without-outflow, because painful feeling also arises through \[the state of having\] no outflow. Alternatively, each is divided into three: namely, abandoned by seeing, abandoned by cultivation, and not to be abandoned. Again, they form three as learner, non-learner, and neither. Alternatively, they are divided into four in general: namely, wholesome, unwholesome, obscured-indeterminate, and unobscured-indeterminate feelings. Alternatively, they are divided into five in general: namely, pain, pleasure, grief, joy, and equanimity. Among the three, pain and pleasure are each divided into two, because the characteristics of tormenting and gladdening body and mind are distinct, because they are without conceptualization and with conceptualization, and because there is a distinction between extremely heavy and light. Neither-painful-nor-pleasant is not divided into two, because its characteristics of neither tormenting nor gladdening have no difference, because it is without conceptualization, and because it operates with impartiality. However, these three feelings can be concurrent in the five consciousnesses, because agreeable, disagreeable, and neutral objects can be felt concurrently. Because the manas is not necessarily identical with the five consciousnesses, it gives rise to a single feeling toward an object of predominant focus; if there is no predominant focus, it gives rise solely to equanimity. In the stage prior to attaining mastery, the three feelings can be concurrent; when the stage of mastery is attained, there are only joy, pleasure, and equanimity, because the Buddhas have already severed the matters of pain and grief. / Next, the extensive discernment of the mental factors of the six categories has five verses divided into five sections: first, there is one verse revealing the characteristics of the first two; next, there is one verse explaining the wholesome mental factors; next, there is half a verse explaining the root afflictions; next, there are two verses explaining the secondary afflictions; and finally, there is half a verse revealing the four indeterminates. The introduction to the first two characteristics in the treatise states: "First of all, what are the characteristics of the first two categories?" The verse says: > — English (machine translation) (machine translation) - [Previous: 1.16](https://indike.org/pramana/in.bauddha.taisho.2804.1.16) - [Next: 1.18](https://indike.org/pramana/in.bauddha.taisho.2804.1.18) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2804.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2804~en-mt.1.17) — English, machine translation ## Linked texts (2) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.55.13) — Classical Chinese - [大乘百法明門論開宗義記](https://indike.org/pramana/in.bauddha.taisho.2810.1.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2804.1.17](https://indike.org/pramana/in.bauddha.taisho.2804.1.17) · Pramāṇa