Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only), Volume 4

護法等菩薩造

Composed by Dharmapala and other Bodhisattvas.

三藏法師玄奘奉詔譯

Translated by imperial decree by the Tripitaka Master Xuanzang.

此染汙意，何受相應？

With what feeling does this defiled manas correspond?

有義：此俱唯有喜受，恆內執我，生喜愛故。

One view holds: it is accompanied only by joyful feeling, because it constantly and inwardly grasps self, giving rise to joy and love.

有義：不然。應許喜受，乃至有頂，違聖言故。

One view holds: this is not right. One should allow joyful feeling up to the peak of existence, because otherwise it would contradict the sacred words.

應說：此意四受相應。謂生惡趣憂受相應，緣不善業所引果故。生人、欲天、初、二靜慮，喜受相應，緣有喜地善業果故。第三靜慮，樂受相應，緣有樂地善業果故。第四靜慮乃至有頂，捨受相應，緣唯捨地善業果故。

It should be said: this manas corresponds with four feelings. Those born in the evil destinies correspond with painful feeling, because they take as object the results brought by unwholesome karma. Those born among humans, in the desire-realm heavens, and in the first and second dhyanas correspond with joyful feeling, because they take as object the results of wholesome karma of the realms with joy. In the third dhyana, they correspond with pleasant feeling, because they take as object the results of wholesome karma of the realm with pleasure. In the fourth dhyana up to the peak of existence, they correspond with neutral feeling, because they take as object only the results of wholesome karma of the realm of equanimity.

有義：彼說亦不應理。此無始來，任運一類，緣內執我，恆無轉易，與變異受，不相應故。

One view holds: what they say is also not reasonable. This consciousness from beginningless time is spontaneous and of one kind, takes the inner grasped self as object, never changes, and does not correspond with changing feelings.

又此末那與前藏識義有異者，皆別說之。若四受俱，亦應別說。既不別說，定與彼同。故此相應，唯有捨受。

Also, where this manas differs in meaning from the store consciousness, they are all mentioned separately. If it were accompanied by four feelings, that too should be mentioned separately. Since it is not mentioned separately, it is definitely the same as that. So its correspondence here is only with neutral feeling.

未轉依位，與前所說心所相應；已轉依位，唯二十一心所俱起，謂遍行、別境各五，善十一。如第八識，已轉依位，唯捨受俱，任運轉故。恆於所緣平等轉故。

Before the transformation of the support, it corresponds with the mental factors mentioned earlier; after the transformation of the support, only twenty-one mental factors arise together with it, namely five universal factors, five particular-object factors, and eleven good factors. Like the eighth consciousness, after the transformation of the support it is accompanied only by neutral feeling, because it operates spontaneously. Always toward its object it operates equally.

末那心所，何性所攝？

The mental factors of manas, by what nature are they included?

有覆無記所攝，非餘。

They are included in the obscured-neutral, not the others.

此意相應四煩惱等，是染法故；障礙聖道，隱蔽自心，說名有覆；非善、不善，故名無記。

The four afflictions and others corresponding with this manas are defiled dharmas; they hinder the sacred path and conceal one's own mind, and so are called obscured; they are neither good nor bad, so are called neutral.

如上二界諸煩惱等，定力攝藏，是無記攝。此俱染法，所依細故，任運轉故，亦無記攝。

Just as the afflictions of the upper two realms are held and stored by the power of concentration and are included in the neutral, so the defiled dharmas accompanying this, whose support is subtle and which operate spontaneously, are also included in the neutral.

若已轉依，唯是善性。

If the transformation of the support has been accomplished, it is only of good nature.

末那心所，何地繫耶？

The mental factors of manas, to which realm are they bound?

隨彼所生，彼地所繫。

According to where one is born, they are bound to that realm.

謂生欲界，現行末那相應心所，即欲界繫。乃至有頂應知亦然；任運恆緣自地藏識，執為內我，非他地故。

That is, when one is born in the desire realm, the mental factors corresponding with the manifest manas are bound to the desire realm. One should understand it likewise up to the peak of existence; it spontaneously and constantly takes the store consciousness of its own realm as object and grasps it as inner self, not that of another realm.

若起彼地異熟藏識現在前者，名生彼地；染汙末那，緣彼執我，即繫屬彼，名彼所繫。

If a vipaka store consciousness of that realm arises and is present, it is called birth in that realm; the defiled manas takes that as object and grasps self, and so belongs to that realm, and is called bound to that.

或為彼地諸煩惱等之所繫縛，名彼所繫。

Or it is bound by the afflictions of that realm and so is called bound to that.

若已轉依，即非所繫。

If the support has already been transformed, it is not bound.

此染汙意，無始相續，何位永斷？或暫斷耶？

This defiled manas, which continues from beginningless time: at which stage is it permanently cut off, or temporarily cut off?

「阿羅漢、滅定、出世道無有。」

"In the arhat, the concentration of cessation, and the supramundane path, it is absent."

阿羅漢者，總顯三乘無學果位。此位染意種及現行，俱永斷滅，故說無有。學位滅定、出世道中，俱暫伏滅，故說無有。

Arhat: this generally indicates the fruit stage of no more learning in all three vehicles. In this stage, the seeds and manifestations of the defiled mind are permanently cut off, so it is said to be absent. In the concentration of cessation of the learner and in the supramundane path, they are all temporarily subdued and extinguished, so it is said to be absent.

謂染汙意，無始時來，微細一類，任運而轉，諸有漏道，不能伏滅；三乘聖道，有伏滅義。真無我解，違我執故。後得無漏現在前時，是彼等流，亦違此意。真無我解，及後所得，俱無漏故，名出世道。

The defiled mind, from beginningless time, subtle and of one kind, operates spontaneously, and the various paths with outflows cannot subdue or extinguish it; the sacred paths of the three vehicles have the sense of subduing and extinguishing it. The true understanding of no-self contradicts self-grasping. When the pure wisdom attained afterward is present, it is a result flowing from that, and it also contradicts this mind. The true understanding of no-self and what is attained afterward are both without outflows and are called the supramundane path.

滅定既是聖道等流，極寂靜故，此亦非有。

Since the concentration of cessation is a result flowing from the sacred path and is utterly still, this too does not exist.

由未永斷此種子故，從滅盡定、聖道起已，此復現行，乃至未滅。

Because its seeds have not yet been permanently cut off, after arising from the concentration of cessation and from the sacred path, this manifests again, until it is extinguished.

然此染意相應煩惱，是俱生故，非見所斷。是染汙故，非非所斷。

Yet the afflictions accompanying this defiled mind are innate, not to be abandoned by seeing; they are defiled, not not-to-be-abandoned.

極微細故，所有種子，與有頂地，下下煩惱，一時頓斷，勢力等故；金剛喻定現在前時，頓斷此種，成阿羅漢，故無學位，永不復起。

Extremely subtle, all its seeds are cut off all at once together with the lowest of the lower afflictions of the peak of existence, because their strength is equal; when the vajra-like concentration is present, these are cut off at once, and one becomes an arhat, and so in the stage of no more learning it never arises again.

二乘無學，迴趣大乘，從初發心，至未成佛，雖實是菩薩，亦名阿羅漢。應義等故，不別說之。

Those of the two vehicles beyond learning who turn toward the Great Vehicle, from the first aspiration until Buddhahood, although in truth they are Bodhisattvas, are also called arhats. Because of such meanings as worthy of offerings, it is not separately mentioned.

此中有義：末那唯有煩惱障俱。聖教皆言：三位無故。又說：四惑恆相應故。又說：為識雜染依故。

Here there is one view: manas accompanies only the affliction-hindrance. The sacred teachings all say: it is absent in three states. They also say: the four delusions constantly correspond with it. They also say: it is the support of the defilement of consciousness.

有義：彼說教、理相違，出世末那，經說有故。

One view holds: their statement makes teaching and principle contradict each other, for the sutras say that supramundane manas exists.

無染意識，如有染時，定有俱生不共依故。

A non-defiled mental consciousness, as when there is defilement, definitely has an innate uncommon support.

論說：藏識決定恆與一識俱轉，所謂末那；意識起時，則二俱轉，所謂意識，及與末那；若五識中隨起一識，則三俱轉，乃至或時頓起五識，則七俱轉。若住滅定，無第七識，爾時，藏識應無識俱，便非恆定一識俱轉。住聖道時，若無第七。爾時，藏識應一識俱，如何可言，若起意識，爾時，藏識定二俱轉？

The treatise says: the store consciousness definitely always operates together with one consciousness, namely manas; when mental consciousness arises, two operate together, namely mental consciousness and manas; if one of the five consciousnesses arises, three operate together, and so on, until sometimes the five consciousnesses arise at once and seven operate together. If one abides in the concentration of cessation, there is no seventh consciousness, so at that time the store consciousness would have no consciousness together with it, and it would not be that it always operates together with one consciousness. When one abides in the sacred path, if there is no seventh, then the store consciousness would have just one consciousness together with it; how can it be said that if mental consciousness arises, then the store consciousness definitely operates together with two?

《顯揚論》說：末那恆與四煩惱相應，或翻彼相應，恃舉為行，或平等行。故知此意通染、不染。

The Xianyang treatise says: manas is constantly associated with four afflictions, or with their opposites, taking reliance and elevation as its mode, or with equal operation. So one knows this manas extends to the defiled and the non-defiled.

若由論說：阿羅漢位無染意故，便無第七。應由論說：阿羅漢位捨賴耶故，便無第八。彼既不爾，此云何然？

If, because the treatise says that in the state of arhat there is no defiled mind, one concludes there is no seventh, then, because the treatise says that in the arhat state alaya is abandoned, one should conclude there is no eighth. Since that is not so, how could this be so?

又諸論言：轉第七識，得平等智。彼如餘智，定有所依相應淨識。此識無者，彼智應無。非離所依有能依故。不可說彼依六轉識，許佛恆行，如鏡智故。

Also the treatises say: by transforming the seventh consciousness one attains the wisdom of equality. That, like other wisdoms, definitely has a support and a corresponding pure consciousness. If this consciousness does not exist, that wisdom should not exist. There is never a dependent without a support. One cannot say that it depends on the six evolving consciousnesses, admitting that the Buddha's constant practice is like the mirror wisdom.

又無學位，若無第七識，彼第八識，應無俱有依。然必有此依，如餘識性故。

Also, in the stage of no more learning, if there were no seventh consciousness, that eighth consciousness would have no simultaneous support. But it must have this support, because it is of the nature of other consciousnesses.

又如未證補特伽羅無我者，彼我執恆行；亦應未證法無我者，法我執恆行，此識若無，彼依何識？非依第八，彼無慧故。由此應信，二乘聖道、滅定、無學此識恆行，彼未證得法無我故。

Also, as for those who have not realized the no-self of persons, their self-grasping operates constantly; likewise, for those who have not realized the no-self of dharmas, the grasping of dharma-self operates constantly; if this consciousness did not exist, on what consciousness would they depend? Not on the eighth, because that has no wisdom. So one should believe that in the sacred path of the two vehicles, the concentration of cessation and the stage of no more learning, this consciousness operates constantly, because they have not yet realized the no-self of dharmas.

又諸論中，以五同法證有第七，為第六依。聖道起時，及無學位，若無第七為第六依，所立宗、因，便俱有失。或應五識亦有無依。五恆有依，六亦應爾。

Also, in the treatises, the five similar instances are used to prove the seventh, as the support of the sixth. When the sacred path arises, and in the stage of no more learning, if there were no seventh as support of the sixth, the thesis and reason established would both be faulty. Or else the five consciousnesses would also have no support at times. The five always have supports, and the sixth should likewise.

是故定有無染汙意，於上三位，恆起現前。言彼無者，依染意說；如說四位無阿賴耶，非無第八，此亦應爾。

So there definitely is a non-defiled manas, which arises and is present constantly in the above three states. The statement that it is absent in them is said in relation to the defiled manas; as it is said that alaya is absent in four states and this does not mean the eighth is absent, so this should also be understood.

此意差別，略有三種：

The distinctions of this manas are, in brief, of three kinds:

一、補特伽羅我見相應；二、法我見相應；三、平等性智相應。

first, corresponding with the self-view of the person (pudgala); second, corresponding with the self-view of dharmas; third, corresponding with the wisdom of equality.

初通一切異生相續、二乘有學、七地以前一類菩薩有漏心位，彼緣阿賴耶識，起補特伽羅我見。

The first extends to the continuum of all ordinary beings, the learners of the two vehicles, and the Bodhisattvas below the seventh ground in states of mind with outflows; they take the alaya consciousness as object and arise the self-view of the person.

次通一切異生、聲聞、獨覺相續、一切菩薩法空智果不現前位，彼緣異熟識，起法我見。

The second extends to the continuum of all ordinary beings, Sravakas and Pratyekabuddhas, and all Bodhisattvas in states where the fruit of the wisdom of the emptiness of dharmas is not present; they take the vipaka consciousness as object and arise the self-view of dharmas.

後通一切如來相續、菩薩見道及修道中法空智果現在前位，彼緣無垢異熟識等，起平等性智。

The third extends to the continuum of all Tathagatas and Bodhisattvas in the path of seeing and in the path of cultivation in states where the fruit of the wisdom of the emptiness of dharmas is present; they take the immaculate vipaka consciousness and so on as object and arise the wisdom of equality.

補特伽羅我見起位，彼法我見亦必現前。我執必依法執而起。如夜迷杌等，方謂人等故。

When the self-view of the person arises, the self-view of dharmas must also be present. Self-grasping necessarily arises depending on dharma-grasping. As in mistaking a stump for a person at night, only then is it called a person and so on.

我、法二見，用雖有別，而不相違，同依一慧。如眼識等，體雖是一，而有了別青等多用，不相違故，此亦應然。

The two views of self and dharmas, although different in function, do not contradict each other and depend on one wisdom. As eye consciousness and the others, though one in substance, have many functions such as discerning blue and so on without contradiction, this too should be so.

二乘有學聖道，滅定現在前時；頓悟菩薩，於修道位；有學漸悟，生空智果現在前時，皆唯起法執，我執已伏故。

When the sacred path of the learners of the two vehicles and the concentration of cessation are present; for Bodhisattvas of sudden awakening in the stage of cultivation; and for learners of gradual awakening when the fruit of the wisdom of the emptiness of persons is present, only dharma-grasping arises, because self-grasping has already been subdued.

二乘無學及此漸悟法空智果不現前時，亦唯起法執，我執已斷故。

For those of the two vehicles beyond learning, and for the gradual-awakening ones when the fruit of the wisdom of the emptiness of dharmas is not present, also only dharma-grasping arises, because self-grasping has already been cut off.

八地以上，一切菩薩所有我執皆永不行，或已永斷；或永伏故。法空智果不現前時，猶起法執，不相違故。

From the eighth ground upward, the self-grasping of all Bodhisattvas never operates, either permanently cut off or permanently subdued. When the fruit of the wisdom of the emptiness of dharmas is not present, dharma-grasping still arises, because they are not contradictory.

如契經說：八地以上，一切煩惱，不復現行；唯有所依所知障在。此所知障，是現非種。不爾，煩惱亦應在故。

As a sutra says: from the eighth ground upward, all afflictions no longer manifest; only the hindrance of knowledge, as support and what is known, remains. This hindrance of knowledge is manifest and not seed. Otherwise the afflictions would also remain.

法執俱意，於二乘等，雖名不染；於諸菩薩，亦名為染，障彼智故。由此亦名有覆無記。於二乘等，說名無覆，不障彼智故。是異熟生攝，從異熟識恆時生故，名異熟生，非異熟果，此名通故，如增上緣，餘不攝者，皆入此攝。

The manas accompanied by dharma-grasping, in relation to the two vehicles and others, though called non-defiled, is also called defiled in relation to Bodhisattvas, because it hinders their wisdom. Hence it is also called obscured-neutral. In relation to the two vehicles and others, it is called non-obscured, because it does not hinder their wisdom. It is included in what is born of vipaka, arising constantly from the vipaka consciousness; it is called vipaka-born, not a vipaka result, because this name is general, like the dominant condition, and whatever else is not included is included here.

云何應知此第七識，離眼等識，有別自體？

How should one know that this seventh consciousness has its own substance, apart from the eye consciousness and the others?

聖教正理，為定量故。

Because of the sacred teachings and correct reasoning, as definitive measures.

謂薄伽梵處處經中說：心、意、識三種別義。集起名心，思量名意，了別名識，是三別義。

The Bhagavan (World-Honored One) says in sutras in many places that mind, manas and consciousness have three different meanings. Gathering and arising is called mind, reflection is called manas, and discernment is called consciousness; these are the three different meanings.

如是三義，雖通八識，而隨勝顯。第八名心，集諸法種，起諸法故；第七名意，緣藏識等，恆、審思量，為我等故；餘六名識，於六別境，麁動間斷，了別轉故。

These three meanings, although extending to the eight consciousnesses, are shown according to what is most prominent. The eighth is called mind, gathering the seeds of dharmas and giving rise to dharmas; the seventh is called manas, taking the store consciousness and others as object, and constantly and carefully reflecting on it as self and so on; the other six are called consciousness, discerning the six distinct objects in a coarse, agitated and interrupted manner.

如《入楞伽》伽他中說：

As the verse in the Lankavatara says:

「藏識說名心，思量性名意，

"The store consciousness is called mind, the nature of reflection is called manas,

能了諸境相，是說名為識。」

and what discerns the aspects of all objects is called consciousness."

又大乘經處處別說有第七識，故此別有。諸大乘經是至教量，前已廣說，故不重成。

Also the Mahayana sutras in many places separately say there is a seventh consciousness, so this exists separately. The Mahayana sutras are authoritative teaching and have been discussed extensively above, so they are not established again.