[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) › 1.29 # 唯識三十論要釋 1.29 唯識三十論要釋 1.29 - **Language:** Classical Chinese ### [1.29](https://indike.org/pramana/in.bauddha.taisho.2804.1.29) 釋曰。頌有兩節。初句總標六依本識。七句別顯六識現起。根本識者阿陀那識。染淨諸識生根本故。言依止者謂前六識。以根本識為共親依。言五識者謂前五識。種類相似故總說之　隨緣現言顯非常起。緣謂作意根境等緣。謂五識身內依本識。外隨作意五根境等眾緣和合方得現前。由此或俱或不俱起。外緣合者有頓漸故。如水濤波隨緣多少。此等法喻廣說如經。由五轉識行相麁動。所藉眾緣時多不具。故起時少不起時多。第六意識雖亦麁動。而所藉緣無時不具。由違緣故有時不起。第七八識行相微細。所藉眾緣一切時有。故無緣礙令總不行。又五識身不能思慮。唯外門轉起藉多緣故斷時多現行時少。第六意識自能思量。內外門轉不藉多緣。唯除五位常能現起。故斷時少現起時多。由斯不說此隨緣現。五位者何。生無想等。無想天者。謂修彼定厭麁想力。生彼天中違不恒行心及心所。想滅為簡名無想天。故六轉識除其初生及命終位中間皆斷。彼天唯在第四靜慮。下想麁動難可斷故。上無無想異熟處故。即能引發無想定思能感彼天異熟果故。及無心二定者。謂無想滅盡定。俱無六識故名無心。無想定者。謂有異生伏遍淨貪未伏上染。由出離想作意為先。令不恒行心心所滅。想滅為簡立無想名。令身安和故亦名定。此定唯屬第四靜慮。又唯是善彼所引故。要於欲界先修習已。後生色界能引現前。此由厭想欣彼果入故唯有漏。非聖所起。滅盡定者。謂有無學。或有學聖。已伏惑離無所有貪上貪不定。由止息想作意為先。令不恒行恒行染污心心所滅。立滅盡名。令身安和故亦名定。由偏厭受想。亦名滅彼定。此定初修必有頂遊觀無漏為加行入。次第定中最居後故。雖屬有頂而是無漏。若謂此定已得自在。餘地心後亦得現前。雖屬道諦而是非學非無學攝。似涅槃故。此定初起唯在人中。佛及弟子說力起故。人中慧解極猛利故。後上二界亦得現前。於意成天起此定故。要斷三界見所斷惑方起此定。異生不能伏滅有頂心心所故。此定微妙要證二空。隨應後得所引起故。若修所斷煩惱之中。斷下四地餘伏惑斷。然後方能初起此定。變異受俱煩惱種子障定強故。彼隨所應生上五地皆得後起。若謂菩薩先二乘位已得滅定後迴心者。一切位中能起此定。或有乃至七地滿心。方能永斷一切煩惱。或從初地即能永伏一切煩惱。如阿羅漢。彼十地中皆起此定。無心睡眠與悶絕者。謂有極重睡眠悶絕。令前六識皆不現行。其無心字流至此。故簡彼有心睡眠悶絕。以輕睡等亦有心故。疲極等緣所引身位違前六識故名極重睡眠。此睡眠時雖無彼體。而由彼似彼故假說彼名。風熱等緣所引身位亦違六識。故名極重悶絕。除斯五位意識恒起。正死生時亦無六識。何故但說五位不行。應說死生即悶絕攝。彼是最極悶絕位故。說及與言顯五無雜。此顯識斷已後時依本識中自種還起。由此不說入無餘依。此五位中異生有四。除在滅定。聖說後三。於中如來自在菩薩唯得有一。無睡眠故。是故八識一切有情心與末那二恒俱轉。若起第六則三俱轉。餘隨緣合起一至五。則四俱轉乃至八俱。諸根境等和合力齊。識前後生不應理故。是謂說此識俱轉義。雖多識俱轉。唯立一有情。所依異熟識唯有一體故。多識俱轉何不相應。非同境故。設同境者。彼此所依體數異故。如五根識互不相應。八識自性不可言定一。行相所依緣相應異故。又一滅時餘不滅故。亦非定異。經說八識如水波等無差別故。定異應非因果性故。如是所說識差別相。依理世俗。非真勝義。真勝義中心言絕故。前十四頌已廣分別三能變義。釋前略標。此能變唯三。謂異熟思量了別境識意。次有一頌顯唯識義。即釋略中彼依識所變義。論中生起此一頌云。已廣分別三能變相為自所變二分所依。云何應知依識所變假說我法非別實有。由斯一切唯有識耶頌曰。 > Explanation: The verse has two sections. The first line generally indicates that the six \[consciousnesses\] depend on the root-consciousness. The \[following\] seven lines specifically reveal the manifestation and arising of the six consciousnesses. The 'root-consciousness' refers to the ādāna-vijñāna, because it is the root from which the defiled and pure consciousnesses arise. 'Depend upon' means that the former six consciousnesses take the root-consciousness as their common proximate basis. 'Five consciousnesses' refers to the former five consciousnesses; they are spoken of collectively because their kinds are similar. / The phrase 'manifest in accordance with conditions' reveals that they do not arise constantly. 'Conditions' refers to conditions such as attention, faculties, and objects. That is, the group of five consciousnesses inwardly depends upon the root-consciousness, and outwardly, following the harmonious combination of numerous conditions such as attention, the five faculties, and objects, is only then able to manifest before \[one\]. Because of this, they arise either together or not together, because the coming together of external conditions can be sudden or gradual. Just as waves on water \[vary\] according to the number of conditions, such principles and metaphors are expounded in detail as in the sūtra. Because the active modes of the five evolving consciousnesses are coarse and active, the numerous conditions upon which they rely are for the most part lacking in time; therefore, the times when they arise are few, and the times when they do not arise are many. Although the sixth mano-vijñāna is also coarse and active, the conditions upon which it relies are never lacking at any time; yet due to contrary conditions, there are times when it does not arise. The seventh and eighth consciousnesses have subtle active modes, and the numerous conditions upon which they rely exist at all times; therefore, there is no impediment from conditions that would cause them not to operate at all. Furthermore, the group of five consciousnesses cannot deliberate and only operates at the external gates; since its arising relies on many conditions, the times of its interruption are many, and the times of its actual activity are few. The sixth mano-vijñāna is itself capable of cogitation and operates at both internal and external gates without relying on many conditions; with the sole exception of five states, it is constantly able to manifest and arise. Therefore, the times of its interruption are few, and the times of its manifestation and arising are many. Because of this, it is not said to manifest in accordance with conditions. / What are the five states? Rebirth in \[the Heaven of\] Non-Conceptual Thought, and so forth. 'Asaṃjñisattva' means that through the power of cultivating that samāpatti and being repulsed by coarse conceptualization, when one is born in that heaven, it opposes the non-constant mind and caittas; through the extinction of conceptualization serving as the distinguishing characteristic, it is named the heaven of non-conceptual thought. Therefore, the six evolving consciousnesses are completely interrupted in the interim, with the exception of the states of initial birth and the end of life. That heaven exists only in the caturtha-dhyāna, because below it conceptualization is coarse and active, making it difficult to sever, while above it there is no place of non-conceptual vipāka; it is precisely the volition that induces the asaṃjñi-samāpatti that can karmically result in the vipāka fruition of that heaven. / 'And the two mindless samāpattis' refers to the asaṃjñi-samāpatti and the nirodha-samāpatti; both are called 'mindless' because both lack the six consciousnesses. 'Asaṃjñi-samāpatti' means that an ordinary person has suppressed the craving of the Śubhakṛtsna heaven but has not yet suppressed the defilements above it, and preceded by the attention to the notion of liberation, causes the non-constant mind and caittas to cease; through the extinction of conceptualization serving as the distinguishing characteristic, it is given the name 'non-conceptual', and because it causes the body to be pacified and harmonized, it is also called a samāpatti. This samāpatti belongs exclusively to the caturtha-dhyāna; furthermore, it is exclusively wholesome, being induced by that \[dhyāna\]. One must first cultivate it in the desire realm, and only after being born into the form realm is one able to induce its manifestation. Since it is entered by being repulsed by conceptualization and desiring that fruit, it is exclusively defiled-associated (sāsrava), and is not what the noble ones give rise to. / 'Nirodha-samāpatti' means that an aśaikṣa or a śaikṣa noble one, having suppressed delusions and abandoned craving for the realm of nothingness, while upper craving is indeterminate, preceded by the attention to the notion of pacification, causes the non-constant \[mind and caittas\] and the constant defiled mind and caittas to cease; it is given the name 'cessation', and because it causes the body to be pacified and harmonized, it is also called a samāpatti. Because of specially being repulsed by sensation and conception, it is also called the samāpatti of the cessation of those two. When first cultivating this samāpatti, one must definitely enter it with the bhavāgra exploratory anāsrava \[mind\] as the preparatory application. Because it is the very last among the sequential absorptions, although it belongs to the bhavāgra, it is anāsrava. If this samāpatti has already attained mastery, it can also manifest after the mind of other stages. Although it belongs to the truth of the path, it is subsumed under neither śaikṣa nor aśaikṣa, because it resembles nirvāṇa. When this samāpatti is first given rise to, it is only among human beings, because it is given rise to through the power of the teachings of the Buddha and his disciples, and because wisdom and understanding in human beings are extremely sharp. Later, it can also manifest in the upper two realms, because it is given rise to in mind-made heavens. One must sever the delusions to be severed by seeing in the three realms before giving rise to this samāpatti, because ordinary persons are unable to suppress and extinguish the mind and caittas of bhavāgra. Because this samāpatti is subtle and requires the realization of the two emptinesses, it is induced in accordance with suitability by the subsequent attainment. If among the afflictions to be severed by cultivation, one has severed those of the lower four stages and suppressed the remainder of the delusions, only then can one initially give rise to this samāpatti, because the seeds of affliction associated with transformed sensation strongly obstruct this samāpatti. In accordance with suitability, when born in the upper five stages, one can subsequently give rise to it in all of them. If it is said that a bodhisattva, having previously attained nirodha-samāpatti in the stages of the two vehicles, subsequently turns their mind \[to Mahāyāna\], they are able to give rise to this samāpatti in all states. Either \[a bodhisattva\] must reach the fulfillment of the seventh bhūmi before being able to permanently sever all afflictions, or from the first bhūmi they are able to permanently suppress all afflictions like an arhat; in all of those ten stages, they give rise to this samāpatti. / 'Mindless middha and mūrcchā' means that when there is extremely heavy sleep or fainting, it causes all the former six consciousnesses not to operate. The word 'mindless' carries down to here, thereby distinguishing them from those states of sleep and fainting that have mind, since light sleep and the like also have mind. The bodily states induced by conditions such as extreme fatigue are contrary to the former six consciousnesses, and are therefore called extremely heavy sleep. At the time of this sleep, although the essence of that \[consciousness\] is absent, because that \[state\] resembles it, that name is applied metaphorically. The bodily states induced by conditions such as wind and heat are also contrary to the six consciousnesses, and are therefore called extremely heavy fainting. Except for these five states, the mano-vijñāna constantly arises. At the very moment of death and birth, the six consciousnesses are also absent; why are only five states stated as not operating? It should be said that death and birth are precisely subsumed under fainting, because they are the most extreme states of fainting. The words 'and' and 'with' are stated to show that the five do not intermingle. This shows that after the consciousnesses are interrupted, they arise again later relying on their own seeds in the root-consciousness; because of this, it is not spoken of as entering into remainderless \[nirvāṇa\]. Among these five states, ordinary persons have four, excluding the state of nirodha-samāpatti; the noble ones are said to have the latter three. Among them, the Tathāgata and the bodhisattvas with mastery can have only one, because they lack sleep. / Therefore, among the eight consciousnesses, in all sentient beings, the mind and the manas constantly operate together. If the sixth arises, then three operate together; the remainder, in accordance with the coming together of conditions, arise from one to five, so that four operate together, up to eight operating together. The capacities of the various faculties, objects, and so forth are equal in their combination; it would be unreasonable for consciousnesses to arise before and after one another. This is the meaning of the simultaneous operation of these consciousnesses. / Although multiple consciousnesses operate simultaneously, only one sentient being is established, because the vipāka-vijñāna that is their support has only a single essence. When multiple consciousnesses operate simultaneously, why are they not associated with one another? Because they do not have the same objective sphere. Even if they had the same objective sphere, each other's supporting bases and number of essences are distinct, just as the five sense consciousnesses are not mutually associated with one another. The intrinsic natures of the eight consciousnesses cannot be said to be definitely one, because their active modes, supporting bases, objective conditions, and associations are distinct. Furthermore, when one ceases, the others do not cease. Nor are they definitely distinct, because the sūtra teaches that the eight consciousnesses are without distinction, like water and waves, etc., and because if they were definitely distinct, they could not have the nature of cause and effect. Such distinguished characteristics of the consciousnesses as have been spoken of are based on reasoned worldly truth, not the true ultimate truth, because within the true ultimate truth, mind and words are cut off. / The preceding fourteen verses have already distinguished in detail the meaning of the three pariṇāmas, explaining the earlier brief indication that 'these pariṇāmas are only three: namely, vipāka, manana, and the consciousness that cognizes objects.' Next, there is one verse that reveals the meaning of vijñapti-mātra, which explains the meaning in the brief \[statement\] that 'those are based on what is transformed by consciousness.' In the treatise, introducing this single verse, it says: 'Having distinguished in detail the characteristics of the three pariṇāmas as the bases for the two divisions transformed by themselves, how should it be known that the ātman and dharmas metaphorically designated on the basis of what is transformed by consciousness are not distinct real entities, and that because of this, everything is vijñapti-mātra?' The verse says: > — English (machine translation) (machine translation) - [Previous: 1.28](https://indike.org/pramana/in.bauddha.taisho.2804.1.28) - [Next: 1.30](https://indike.org/pramana/in.bauddha.taisho.2804.1.30) - [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.1.29) — English, machine translation ## Linked texts (2) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.55.17) — Classical Chinese - [唯識三十論頌](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika*zh-xuanzang.1.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2804.1.29](https://indike.org/pramana/in.bauddha.taisho.2804.1.29) · Pramāṇa