[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) › [大乘百法明門論開宗義記](https://indike.org/pramana/in.bauddha.taisho.2810) › 1.20.4 # 大乘百法明門論開宗義記 1.20.4 大乘百法明門論開宗義記 1.20.4 - **Language:** Classical Chinese ### [1.20.4](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.4) 是心分故非即離心。 離心心所皆有四分。 而能量境則有差別。 謂八識量總有三種。 一者現量。 現謂現前。 量謂量度。 謂於現前明了色等。 不迷亂相而得了知。 離諸名言種類分別照鏡明白。 故名現量。 現即是量持業釋也。 二者比量。 比謂比類。 量義同前。 謂於不現在前色等。 而藉眾相於所觀義有正智生。 了知有大或無常等。 是名比量。 比即是量亦持業釋。 三者非量。 謂若有境非可現知明白而照。 亦非眾緣而可比度。 境體實無非可量度。 於非量處而起心量。 故名非量。 故非六釋。 然此三量皆約心論。 不約境說。 非能量故。 故八識中五八二識唯是現量。 由無計度隨念分別。 但於境界任運轉故。 若末那識唯是非量。 緣第八識執為我法。 於非我法而橫計故。 若第六識通有三量。 具自性等一切分別。 能遍了知一切境故。 故四分中初之相分唯是所量。 後三通二。 次之見分通其三量。 其後二分唯是現量。 證自體者必現量故。 此依因位八識而說。 若依果位亦有差別。 謂正體智一切現量。 若後得智亦通三量。 緣自共相一切境故。 既量境相應領順違。 此領受相略有三種。 領違境相逼迫身心說名苦受。 領順境相適悅身心說名樂受。 領中容境相於身於心非逼非悅名不苦不樂受。 於苦樂中復各分二。 所謂苦憂喜樂別故。 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。 非適非悅相無異故。 無分別故平等轉故。 諸適悅受五識相應恒名為樂。 意識相應名喜名樂。 若在欲界初二靜慮近分名喜。 但悅心故。 若在初二靜慮根本名樂名喜。 悅身心故。 第三靜慮根本名樂。 安靜尤重無分別故。 諸逼迫受五識相應恒名為苦。 意識相應名憂名苦。 人天中者恒名為憂。 由有分別非尤重故。 傍生鬼界名憂名苦。 雜受純受有輕重故。 捺落迦中唯名為苦。 純受尤重無分別故。 除此餘位不苦不樂。 若身若心皆名為捨。 或在第四靜慮近分根本已上並名捨者。 平等轉故。 離變異受不動地故。 若身若心無別相故。 故知六識三受容俱。 得自在位唯喜樂捨。 諸佛已斷苦憂事故。 若第七識從無始來任運一類。 緣內執我恒無轉易。 與變異受不俱起故。 其第八識極不明了。 不能分別違順境相。 微細一類相續轉故。 故皆唯與捨受相應。 雖在果位亦唯捨受。 任運恒時平等轉故。 雖此諸義依心心所。 而心心所皆有所依。 然彼所依總有三種。 一因緣依。 謂自種子。 諸有為法皆托此依。 離自因緣必不生故。 然種自類因果不俱。 種現相生決定俱有。 猶如束蘆俱持而有。 如是八識及諸心所。 定各別有種子所依。 二增上緣依。 謂內六處。 諸心心所皆托此依。 離俱有根必不轉故。 於中五識有四所依。 謂五色根六七八識。 隨闕一種必不生故。 同境分別染淨根本所依異故。 第六意識俱有所依但有二種。 謂七八識。 隨闕一種必不生故。 不共根本所依異故。 若末那識俱有所依但有一種。 謂阿賴耶。 藏識若無必不轉故。 阿賴耶識俱有所依亦有一種。 謂末那識。 染意若無必不轉故。 說眼識等十緣等者。 依與所依義相雜說。 依謂一切有生滅法杖因托緣而得生住。 諸所杖托皆說為依。 如王與臣互相依等。 若法決定有境為主。 令心心所取自所緣。 乃是所依。 即內六處。 此但如王非如臣等。 故俱有依但唯爾所。 三等無間緣依。 謂前滅意。 諸心心所皆托此依。 離開導根必不起故。 要有緣法為主能作等無間緣。 此於後生心心所法開避引導。 此但屬心非心所等。 若此與彼無俱起義。 說此於彼有開導力。 一身八識既容俱起。 故唯自類為開導依。 小乘不許六識並生。 隨一起時即名為識。 隨起而滅即名為意。 > Because they are parts of the mind, they are neither identical to nor separate from the mind. Aside from the mind, the caittas also all possess the four parts. Yet there are differences in the cognizing pramāṇa of objects. That is to say, the pramāṇas of the eight consciousnesses are generally threefold. The first is direct perception (pratyakṣa). "Direct" means present before \[one\]; "perception" (pramāṇa) means measuring. That is, one clearly cognizes rūpa and so forth present before oneself without mistaking their characteristics. It is free from all verbal and conceptual categorizations, clearly illumining like a mirror; hence it is named "direct perception". "Direct" is itself "perception"—this is a karmadhāraya compound. The second is inference (anumāna). "Infer" means to analogize or deduce; the meaning of "measure" is the same as before. That is, regarding rūpa and so forth that are not present before \[oneself\], by relying on various signs a correct cognition arises regarding the object under observation, understanding that it is great, impermanent, or the like; this is named "inference". "Infer" is itself "measure"—this is also a karmadhāraya compound. The third is non-pramāṇa (apramāṇa). That is, when there is an object that cannot be directly known and clearly illumined, nor can it be inferred through various conditions—the substantial entity of the object being non-existent, it cannot be measured—and yet one gives rise to a mental measurement concerning this non-pramāṇa object, it is therefore named non-pramāṇa. Hence it is not one of the six compound types. However, these three pramāṇas are all discussed with reference to the mind; they are not stated with reference to the object, because \[objects\] are not the cognizing \[faculties\]. Therefore, among the eight consciousnesses, the two consciousnesses of the five and the eighth are exclusively direct perception. Because they lack calculating (vikalpa) and recollective conceptualizations, they merely operate spontaneously regarding the objective realm. As for the manas consciousness, it is exclusively non-pramāṇa: cognizing the eighth consciousness, it grasps it as self and dharma, falsely calculating that which is not self or dharma. As for the sixth consciousness, it encompasses all three pramāṇas, as it possesses all conceptualizations, such as svabhāva-vikalpa, and can comprehensively cognize all objects. Therefore, among the four parts, the first part, the nimittabhāga, is exclusively the object to be measured (prameya). The latter three encompass two \[functions\]. The next, the darśanabhāga, encompasses the three pramāṇas. The latter two parts are exclusively direct perception, because that which experiences its own entity must be direct perception. This is stated according to the eight consciousnesses in the causal stage. If based on the fruition stage, there are also distinctions: the fundamental wisdom (mūlajñāna) is entirely direct perception; if it is the subsequently attained wisdom (pṛṣṭhalabdhajñāna), it also encompasses the three pramāṇas, because it cognizes all objects, both specific and common characteristics. Since \[the mind\] measures the characteristics of objects, it should experience what is agreeable or disagreeable. These characteristics of feeling (vedanā) are briefly threefold: experiencing disagreeable object-characteristics that afflict body and mind is called painful feeling (duḥkhavedanā); experiencing agreeable object-characteristics that delight body and mind is called pleasant feeling (sukhavedanā); experiencing neutral object-characteristics that neither afflict nor delight body and mind is called neither-painful-nor-pleasant feeling (aduḥkhāsukhavedanā). Within pain and pleasure, each is further divided into two, because suffering (duḥkha), grief (daurmanasya), joy (saumanasya), and pleasure (sukha) are distinct; because the characteristics of afflicting and delighting the body and mind are distinct; because of being non-conceptual or conceptual; and because there are differences of extreme severity and slightness. That neither-painful-nor-pleasant is not divided into two is because the characteristics of neither pleasing nor delighting have no distinction, are non-conceptual, and operate with equanimity. All delightful feelings associated with the five consciousnesses are always called pleasure; those associated with the mental consciousness are called joy or pleasure. If in the desire realm or the threshold concentration of the first two dhyānas, they are called joy, because they merely delight the mind. If in the fundamental absorption of the first two dhyānas, they are called pleasure and joy, because they delight both body and mind. In the fundamental absorption of the third dhyāna, it is called pleasure, because it is tranquil, extremely deep, and non-conceptual. All afflicting feelings associated with the five consciousnesses are always called pain; those associated with the mental consciousness are called grief or pain. Among humans and devas, they are always called grief, because they are conceptual and not extremely severe. In the realms of animals and hungry ghosts, they are called grief and pain, because mixed feeling and pure feeling have lightness and severity. In the hells (naraka), it is exclusively called pain, because pure feeling is extremely severe and non-conceptual. Outside these, in other states, neither-painful-nor-pleasant is called equanimity (upekṣā) whether in body or in mind. Or, in the threshold and fundamental absorption of the fourth dhyāna and above, all are called equanimity, because they operate with equality, are in an unmoving stage free from altered feelings, and possess no distinct characteristics whether in body or mind. Thus we know that the six consciousnesses can accommodate the three feelings together. In the stage of attainment of mastery, there are only joy, pleasure, and equanimity, because the Buddhas have already severed pain and grief. As for the seventh consciousness, from beginningless time it operates spontaneously in a single mode, cognizing the internal and grasping it as a self, constantly without alteration, because it does not arise together with altered feelings. The eighth consciousness is extremely unclear and cannot differentiate agreeable and disagreeable object-characteristics, operating subtly, in a single mode, and continuously; therefore both are associated exclusively with equanimity feeling. Even in the fruition stage, it is still exclusively equanimity feeling, because it operates spontaneously, constantly, and with equality. Although these various meanings depend on the mind and caittas, the mind and caittas all possess bases (āśraya). Yet their bases are generally threefold. First, the condition-as-cause basis (hetupratyaya-āśraya), which refers to one's own seeds. All conditioned dharmas rely on this basis, because without their own causal conditions they will certainly not arise. However, seeds of the same class do not exist simultaneously as cause and effect, \[whereas\] the mutual production between seeds and active dharmas definitely exists simultaneously, just as a bundle of reeds supports one another and stands. Thus the eight consciousnesses and all caittas definitely each have a separate seed-basis. Second, the condition-as-predominance basis (adhipatipratyaya-āśraya), which refers to the six internal āyatanas. All minds and caittas rely on this basis, because without a simultaneous faculty (sahabhū-indriya) they will certainly not operate. Among them, the five consciousnesses have four bases, namely the five physical faculties and the sixth, seventh, and eighth consciousnesses, because if any one is lacking, they will definitely not arise, and because their bases—sharing the same object, conceptualizing, defiled-or-pure, and fundamental—are distinct. The simultaneous bases of the sixth mental consciousness are only of two kinds, namely the seventh and eighth consciousnesses, because if either one is lacking, it will definitely not arise, and because its uncommon and fundamental bases are distinct. As for the manas consciousness, its simultaneous basis is of only one kind, namely the ālaya, because if the storehouse consciousness did not exist, it would definitely not operate. The simultaneous basis of the ālayavijñāna is also of only one kind, namely the manas consciousness, because if the defiled manas did not exist, it would definitely not operate. As for the statement that the visual consciousness and so forth have ten conditions and so on, this is stated by mixing the meanings of "support" (āśrita) and "basis" (āśraya). "Support" means that all dharmas having arising and ceasing arise and abide by leaning on causes and relying on conditions; all that is leaned on and relied upon is called support, just as a king and his ministers rely on each other. If a dharma definitely possesses an object and acts as the master, enabling the mind and caittas to grasp their own ālambana, that is a "basis" (āśraya), namely the six internal āyatanas. This is only like the king, not like the ministers and so forth; hence the simultaneous bases are only this many. Third, the condition-as-immediate-contiguity basis (samanantarapratyaya-āśraya), which refers to the preceding ceased manas. All minds and caittas rely on this basis, because without an opening-and-guiding faculty (samanantara-indriya) they will definitely not arise. There must be a dharma possessing an object that acts as the master and can serve as the condition-as-immediate-contiguity; this clears the way and guides the subsequently arising minds and caitta dharmas. This belongs only to the mind, not to caittas and so forth. If this and that do not have the meaning of simultaneous arising, this is said to have the opening-and-guiding power for that. Since the eight consciousnesses within one person can arise simultaneously, only those of the same class serve as their opening-and-guiding basis. The Hīnayāna does not accept that the six consciousnesses arise together: whenever one arises, it is called "consciousness"; as it arises and ceases, it is called "manas". > — English (machine translation) (machine translation) - [Previous: 1.20.3](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.3) - [Next: 1.20.5](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.5) - [Up: 1.20](https://indike.org/pramana/in.bauddha.taisho.2810.1.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2810~en-mt.1.20.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2810.1.20.4](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.4) · Pramāṇa