Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only), Volume 4
謂名眼識乃至意識，隨根立名，具五義故。五謂依、發、屬、助、如根，雖六識身皆依意轉，然隨不共，立意識名，如五識身，無相濫過。或唯依意，故名意識，辯識得名，心、意非例。
These are called eye-consciousness through mind-consciousness, named according to their organs, because they have five meanings. The five are: dependence, arising, belonging, assisting, and being like the organ. Though the six bodies of consciousness all turn depending on the mind, the name of mind-consciousness is established according to what is not shared, as with the five bodies of consciousness, so there is no confusion. Or it depends solely on the mind, and so is called mind-consciousness; this explains how the consciousness receives its name, and "citta" and "manas" are not examples of this.
或名色識乃至法識，隨境立名，順識義故。謂於六境了別名識，色等五識，唯了色等，法識通能了一切法，或能了別法，獨得法識名，故六識名無相濫失。
Or they are called form-consciousness through dharma-consciousness, named according to their objects, because they conform to the meaning of consciousness. That is, discerning the six objects is called consciousness: the five consciousnesses of form and so on discern only form and so on, while dharma-consciousness is able to discern all dharmas, or alone can discern dharmas, and so alone obtains the name dharma-consciousness; therefore the names of the six consciousnesses have no fault of confusion.
此後隨境立六識名，依五色根未自在說；若得自在，諸根互用，一根發識，緣一切境；但可隨根，無相濫失。
This later establishing of six consciousness names according to objects is spoken of in terms of the five material sense organs not yet at ease; when one has attained ease, the organs are interchangeable in function, one organ gives rise to consciousness and takes all objects as condition; one may only follow the organ, and there is no fault of confusion.
《莊嚴論》說：如來五根，一一皆於五境轉者，且依麁顯、同類境說。
The Mahayanalankara says: each of the Tathagata's five organs operates on all five objects, and this is said in terms of coarse, evident objects of the same kind.
《佛地經》說：成所作智，決擇有情心行差別，起三業化、作四記等。若不遍緣，無此能故。
The Buddhabhumi Sutra says: the wisdom of accomplishing what is to be done discriminates the differences in the minds and conduct of sentient beings, and gives rise to the three karmas of transformation, makes the four kinds of prediction, and so on. If it did not take all as condition, it would lack this ability.
然六轉識所依、所緣，麁顯極成，故此不說。前隨義便，已說所依；此所緣境，義便當說。
Yet the supports and objects of the six evolving consciousnesses are coarse, evident, and fully established, so they are not spoken of here. Earlier, following the meaning's convenience, the supports were already explained; as for this object-condition, convenience of meaning requires that it be explained.
次言「了境為性相」者，雙顯六識自性、行相，識以了境為自性故；即復用彼為行相故。由斯兼釋所立別名，能了別境，名為識故。
Next, "its nature and characteristic is discerning objects": this shows both the self-nature and the aspect of the six consciousnesses, because consciousness takes discerning objects as its self-nature, and again uses that as its aspect. This also explains the established name in passing: because it can discern objects, it is called consciousness.
如契經說：眼識云何？謂依眼根，了別諸色；廣說乃至意識云何？謂依意根，了別諸法。
As the sutra says: What is eye-consciousness? It is depending on the eye organ and discerning forms; broadly speaking, up to what is mind-consciousness? It is depending on the mind organ and discerning dharmas.
彼經且說，不共所依，未轉依位，見分所了；餘所依、了，如前已說。
That sutra speaks only of the unshared support, and of what is discerned by the seeing-part in the state before the transformation of the basis; other supports and discernments are as previously explained.
此六轉識，何性攝耶？
By what kind of nature are these six evolving consciousnesses subsumed?
謂善、不善、俱非性攝。
They are subsumed by the natures of wholesome, unwholesome, and neither.
俱非者，謂無記，非善、不善，故名「俱非」；能為此世、他世順益，故名為善，人、天樂果，雖於此世能為順益，非於他世，故不名「善」；能為此世、他世違損，故名「不善」，惡趣苦果，雖於此世能為違損，非於他世，故非不善。於善、不善；益、損義中，不可記別，故名無記。
"Neither" means indeterminate: it is neither wholesome nor unwholesome, and so is called "neither." What can bring benefit in this life and other lives is called wholesome; the fruits of happiness among humans and gods, though they can bring benefit in this life, do not do so in other lives, so they are not called "wholesome." What can bring harm in this life and other lives is called "unwholesome"; the painful fruits of evil destinies, though they can bring harm in this life, do not do so in other lives, so they are not unwholesome. In the meaning of benefit and harm of the wholesome and unwholesome, they cannot be predicted and distinguished, and so are called indeterminate.
此六轉識若與信等十一相應，是善性攝；與無慚等十法相應，不善性攝；俱不相應，無記性攝。
If these six evolving consciousnesses are associated with the eleven of faith and so on, they are subsumed by the wholesome nature; if associated with the ten dharmas of shamelessness and so on, they are subsumed by the unwholesome nature; if associated with none, they are subsumed by the indeterminate nature.
有義：六識三性不俱。
One view holds: the six consciousnesses do not have three natures simultaneously.
同外門轉，互相違故；五識必由意識導引，俱生、同境成善、染故。若許五識三性俱行，意識爾時應通三性。便違正理，故定不俱。
They operate together in the outer gate and are contrary to each other; the five consciousnesses must be guided by mind-consciousness, and arising together with the same object they become wholesome or defiled. If one allowed that the five consciousnesses act with the three natures simultaneously, then mind-consciousness at that time should pervade the three natures. That contradicts correct principle, so it is definitely not simultaneous.
《瑜伽》等說：藏識一時與轉識相應，三性俱起者，彼依多念。如說一心，非一生滅，無相違過。
The Yogacara and others say: the storehouse consciousness is at one time associated with the evolving consciousnesses, and the three natures arise together; these rely on many moments of thought. As when one speaks of a single mind, it is not one arising and ceasing, so there is no fault of contradiction.
有義：六識三性容俱。
One view holds: the six consciousnesses may have three natures simultaneously.
率爾、等流眼等五識，或多或少，容俱起故。
With the initial and the equal-flow eye and other five consciousnesses, more or fewer may arise together.
五識與意，雖定俱生，而善性等，不必同故。前所設難，於此唐捐。
Though the five consciousnesses and mind-consciousness definitely arise together, their wholesome and other natures need not be the same. The earlier objection raised is here wasted.
故《瑜伽》說：若遇聲緣從定起者，與定相應意識俱轉，餘耳識生。非唯彼定相應意識，能取此聲。若不爾者，於此音聲，不領受故，不應出定。非取聲時，即便出定，領受聲已，若有希望，後時方出。
Therefore the Yogacara says: if a person rising from meditation meets the condition of sound, he turns together with the mind-consciousness associated with meditation, and other ear-consciousness arises. It is not that only that meditation-associated mind-consciousness can take this sound. If it were not so, one would not receive this sound and should not emerge from meditation. It is not that when taking the sound one immediately emerges from meditation; after receiving the sound, if there is hope, one emerges later.
在定，耳識率爾聞聲，理應非善。未轉依者，率爾墮心，定無記故。
In meditation, when ear-consciousness hears sound abruptly, by principle it should not be wholesome. For one who has not transformed the basis, the abruptly falling mind is definitely indeterminate.
由此誠證五俱意識，非定與五善等性同。
This truly proves that the mind-consciousness arising with the five is not the same in nature as the wholesome and so on of the five in meditation.
諸處但言五俱意識亦緣五境，不說同性。
In various places it is said only that the mind-consciousness arising with the five also takes the five objects, and it is not said to be of the same nature.
《雜集論》說：等引位中五識無者，依多分說。
The Abhidharma-samuccaya-vyakhya says: in the state of balanced meditation the five consciousnesses are absent, speaking in terms of the majority.
若五識中，三性俱轉，意隨偏注，與彼性同。無偏注者，便無記性。故六轉識，三性容俱。
If among the five consciousnesses the three natures operate together, the mind follows its focused attention and is the same in nature as that; where there is no focus, it is indeterminate. Therefore the six evolving consciousnesses may have the three natures simultaneously.
得自在位，唯善性攝。佛色心等，道諦攝故。已永滅除戲論種故。
In the state of ease, it is subsumed only by the wholesome nature. The Buddha's form, mind, and so on are subsumed by the truth of the path, as they have forever extinguished the seeds of conceptual proliferation.
六識與幾心所相應？
With how many kinds of mental factors are the six consciousnesses associated?
頌曰：
The verse says:
９此心所遍行、別境、善、煩惱、
9. These mental factors are the omnipresent, the object-specific, the wholesome, the afflictions,
隨煩惱、不定，皆三受相應。
The secondary afflictions, and the indeterminate; all are associated with the three feelings.
論曰：此六轉識，總與六位心所相應，謂遍行等。
The treatise says: These six evolving consciousnesses are altogether associated with six categories of mental factors, namely the omnipresent and so on.
恆依心起，與心相應，繫屬於心，故名心所，如屬我物，立我所名。
They always arise depending on the mind, are associated with the mind, and belong to the mind, so they are called mental factors (caitta), as things belonging to me are called "mine."
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。
The mind with regard to its object takes only the general characteristic; the mental factors with regard to it also take the particular characteristic, assisting in completing the mind's work, and so obtain the name mental factors. It is like a painter and an apprentice, one drawing the outline and the other filling in the color.
故《瑜伽》說：識能了別事之總相，作意了此所未了相。即諸心所所取別相，觸能了此可意等相，受能了此攝受等相，想能了此言說因相，思能了此正因等相。故作意等名心所法。此表心所亦緣總相。餘處復說：欲亦能了可樂事相，勝解亦了決定事相，念亦能了串習事相，定、慧亦了德失等相。
Therefore the Yogacara says: consciousness can discern the general characteristic of things, attention discerns the characteristics that it has not discerned. That is, the particular characteristics taken by the mental factors: contact can discern its agreeable and other characteristics, feeling can discern its receiving characteristics, perception can discern its characteristic as the cause of speech, volition can discern its characteristic as the right cause and so on. Therefore attention and the like are called mental factor dharmas. This shows that mental factors also take the general characteristic. In other places it is also said: desire can also discern the characteristic of a delightful thing, resolve also discerns the characteristic of a determined thing, mindfulness can also discern the characteristic of a habituated thing, concentration and wisdom also discern characteristics of merit and fault and so on.
由此於境，起善、染等。
Thereby with regard to objects, wholesome, defiled, and other states arise.
諸心所法，皆於所緣，兼取別相。
All mental factor dharmas, with regard to their objects, also take particular characteristics.
雖諸心所，名義無異，而有六位種類差別：
Though the mental factors do not differ in name and meaning, they have differences of six kinds of categories:
謂遍行有五，別境亦五，善有十一，煩惱有六，隨煩惱有二十，不定有四。
That is, the omnipresent are five, the object-specific are also five, the wholesome are eleven, the afflictions are six, the secondary afflictions are twenty, and the indeterminate are four.
如是六位，合五十一。
These six categories total fifty-one.
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。唯是煩惱等流性故。於善、染等，皆不定故。
In every mind they are definitely obtainable. They arise by taking separate objects as conditions. They are obtainable only in wholesome minds. Their nature is subsumed by the root afflictions. They are only of the outflow nature of afflictions. With regard to wholesome, defiled, and other states, all are indeterminate.
然《瑜伽論》合六為五，煩惱、隨煩惱，俱是染故。復以四一切，辯五差別：謂一切性及地、時、俱。五中遍行具四一切。別境唯有初、二一切。善唯有一，謂一切地。染四皆無。不定唯一，謂一切性。
But the Yogacara treatise combines the six into five, because afflictions and secondary afflictions are both defiled. It also uses the four universals to distinguish the five: namely universal of nature, and of ground, of time, and of simultaneity. Among the five, the omnipresent have all four universals. The object-specific have only the first and second universals. The wholesome have only one, namely the universal of ground. The defiled have none of the four. The indeterminate have only one, namely universal of nature.
由此五位，種類差別。
Thus the five categories differ in kind.
此六轉識，易脫不定，故皆容與三受相應。皆領順、違、非二相故。領順境相，適悅身心，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。
These six evolving consciousnesses are easily shifting and indeterminate, so all may be associated with the three feelings. All experience agreeable, disagreeable, and neither. Experiencing an agreeable object, which pleases body and mind, is called pleasant feeling; experiencing a disagreeable object, which afflicts body and mind, is called painful feeling; experiencing a neutral object, which neither afflicts nor pleases body or mind, is called neither-painful-nor-pleasant feeling.
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。又三皆通有漏、無漏，苦受亦由無漏起故。
These three feelings may each be divided into two: those associated with the five consciousnesses are called bodily feelings, because they depend on the body separately; those associated with mind-consciousness are called mental feelings, because they depend only on the mind. And all three pervade both outflow and non-outflow, because painful feeling also arises from the non-outflow.
或各分三：謂見所斷、修所斷、非所斷；又學、無學、非二，為三。
Or each is divided into three: namely abandoned by seeing, abandoned by cultivation, and not to be abandoned; also learner, non-learner, and neither, making three.
或總分四：謂善、不善、有覆、無覆二無記受。
Or altogether divided into four: namely wholesome, unwholesome, and the two kinds of indeterminate feeling, obscured and unobscured.
有義：三受容各分四，五識俱起任運貪、痴，純苦趣中任運煩惱，不發業者，是無記故。
One view holds: the three feelings may each be divided into four; the spontaneous greed and delusion arising with the five consciousnesses, and the spontaneous afflictions in purely painful destinies that do not initiate karma, are indeterminate.
彼皆容與苦根相應。
These may all be associated with the root of pain.
《瑜伽論》說：若任運生一切煩惱，皆於三受現行可得。若通一切識身者，遍與一切根相應；不通一切識身者，意地一切根相應。《雜集論》說：若欲界繫任運煩惱，發惡行者，亦是不善。所餘皆是有覆無記。
The Yogacara treatise says: if all afflictions arise spontaneously, all can be found actively present in the three feelings. If they pervade all bodies of consciousness, they are universally associated with all roots; if they do not pervade all bodies of consciousness, they are associated with all roots on the level of mind. The Abhidharma-samuccaya says: spontaneous afflictions belonging to the desire realm that initiate evil conduct are also unwholesome. All the rest are obscured and indeterminate.
故知三受各容有四。
Therefore we know that each of the three feelings may have four.
或總分五：謂苦、樂、憂、喜、捨。
Or altogether divided into five: namely pain, pleasure, sorrow, joy, and equanimity.
三中苦、樂各分二者，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。
Of the three, pain and pleasure are each divided into two, because the aspects of affliction and pleasing in body and mind differ; because of being without discrimination or with discrimination; and because they differ in being intense or slight. Neither-pain-nor-pleasure is not divided into two, because the aspects of non-affliction and non-pleasing do not differ; because it is without discrimination; and because it operates evenly.
諸適悅受，五識相應，恆名為樂。
All pleasing feelings associated with the five consciousnesses are always called pleasure.
意識相應，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。若在第三靜慮近分、根本名樂，安靜尤重，無分別故。
Those associated with mind-consciousness, if in the desire realm and the access stage of the first and second dhyanas, are called joy, because they please only the mind. If in the basic stage of the first and second dhyanas, they are called pleasure and called joy, because they please body and mind. If in the access and basic stage of the third dhyana, they are called pleasure, a stillness especially intense, because there is no discrimination.
諸逼迫受，五識相應，恆名為苦。
All afflicting feelings associated with the five consciousnesses are always called pain.
意識俱者，有義：唯憂，逼迫心故。諸聖教說：意地慼受，名憂根故。
As for those arising with mind-consciousness, one view holds: only sorrow, because they afflict the mind. The holy teachings say: the feeling of distress on the level of mind is called the root of sorrow.
《瑜伽論》說：生地獄中諸有情類，異熟無間有異熟生，苦、憂相續。又說：地獄尋、伺憂俱，一分鬼趣，傍生亦爾。
The Yogacara says: among the sentient beings born in hell, for the interval of the maturing result there is born the maturing result, and pain and sorrow continue in succession. It also says: in hell, investigation and analysis are accompanied by sorrow; in part of the hungry ghost realm and among animals it is also like this.
故知意地尤重慼受，尚名為憂，況餘輕者？
So we know that the intense distress at the level of mind is still called sorrow; how much more the other lighter ones?
有義：通二，人、天中者，恆名為憂，非尤重故。傍生、鬼界名憂、名苦，雜受、純受有輕重故。㮈落迦中唯名為苦，純受尤重，無分別故。
One view holds: it pervades both; those among humans and gods are always called sorrow, because they are not intense. Among animals and the realm of hungry ghosts they are called sorrow and called pain, because mixed feeling and pure feeling have lighter and heavier forms. In Naraka (hell) it is only called pain, pure feeling being especially intense, because there is no discrimination.
《瑜伽論》說：若任運生一切煩惱，皆於三受現行可得，廣說如前。又說：俱生薩迦耶見，唯無記性。彼邊執見，應知亦爾。此俱苦受，非憂根攝，論說憂根非無記故。又《瑜伽》說：地獄諸根，餘三現行，定不成就。純苦鬼界，傍生亦爾。
The Yogacara says: if all afflictions arise spontaneously, all can be found actively present in the three feelings, as explained at length above. It also says: the innate view of a real self is only of indeterminate nature. The view of extremes should be known to be likewise. This pain-associated one is not subsumed by the root of sorrow, because the treatise says that the root of sorrow is not indeterminate. And the Yogacara says: of the faculties in hell, the other three active ones are definitely not accomplished. The purely painful ghost realm and animals are also like this.