Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only), Volume 4
如是六位諸心所法，為離心體有別自性？為即是心分位差別？
These mental factors of the six categories: are they separate from the substance of mind and have their own nature, or are they just distinctions of state of the mind?
設爾何失？
Suppose it were so; what fault would there be?
二俱有過。
Both sides have faults.
若離心體有別自性，如何聖教說唯有識？又如何說心遠、獨行，染、淨由心，士夫六界？
If they are separate from the substance of mind and have their own nature, how do the holy teachings say there is only consciousness? And how do they say that the mind travels far and alone, that defilement and purity depend on the mind, and that a person is of six elements?
《莊嚴論》說復云何通？如彼頌言：
How would the Ornament Treatise's saying be reconciled? As the verse there says:
「許心似二現，如是似貪等，
"It is allowed that the mind appears in two aspects, like greed and the like,
或似於信等，無別染、善法。」
Or like faith and the like, and there is no separate defiled or good dharma."
若即是心分位差別，如何聖教說心相應？他性相應，非自性故。又如何說心與心所俱時而起，如日與光？《瑜伽論》說復云何通？彼說心所非即心故。如彼頌言：
If they are just distinctions of state of the mind, how do the holy teachings say they accord with the mind? Because they are of another nature, not its own nature. And how do they say that the mind and mental factors arise at the same time, like the sun and its light? How would the Yogacara treatise's saying be reconciled? It says there that the mental factors are not the mind itself. As the verse there says:
「五種性不成，分位差過失，
"The five kinds of nature are not established, distinctions of state have faults,
因緣無別故，與聖教相違。」
Because the causes and conditions are not distinguished, it contradicts the holy teachings."
應說離心有別自性，以心勝故，說唯識等，心所依心勢力生故，說似彼現，非彼即心。又識心言亦攝心所，恆相應故。唯識等言及現似彼，皆無有失，此依世俗。
It should be said that they are separate from the mind and have their own nature; but because the mind is supreme, one speaks of consciousness-only and the like, since the mental factors depend on the force of the mind to arise, and one says they appear like those, not that those are the mind itself. Moreover, the words consciousness and mind also include the mental factors, because they always accord with it. The words consciousness-only and the like, and appearing like those, have no fault; this follows the conventional truth.
若依勝義，心所與心非離非即，諸識相望應知亦然，是謂大乘真、俗妙理。
If following the ultimate truth, the mental factors and the mind are neither separate nor identical, and the consciousnesses in relation to one another should be known to be the same; this speaks of the wondrous principle of the true and the conventional in the Great Vehicle.
已說六識心所相應，云何應知現起分位？
Having spoken of the six consciousnesses and their corresponding mental factors, how is one to know the states of their arising?
頌曰：
The verse says:
１５依止根本識，五識隨緣現，
15 Relying on the root consciousness, the five consciousnesses arise according to conditions,
或俱或不俱，如濤波依水。
Sometimes together and sometimes not together, like waves relying on water.
１６意識常現起，除生無想天，
16 The mental consciousness always arises, except when born in the heaven of no thought,
及無心二定、睡眠與悶絕。
And in the two concentrations without mind, in sleep, and in fainting.
論曰：「根本識」者，阿陀那識，染、淨諸識生根本故。「依止」者，謂前六轉識以根本識為共親依。
The treatise says: "Root consciousness" is the adana consciousness (the holding consciousness), because it is the root from which all defiled and pure consciousnesses arise. "Relying on" means that the first six evolving consciousnesses take the root consciousness as their common and intimate support.
「五識」者，謂前五轉識，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。
"Five consciousnesses" means the first five evolving consciousnesses, which are similar in kind, so they are spoken of together. The words "arise according to conditions" show that they do not always arise; "conditions" means attention, faculty, object and other conditions, that is, the five consciousness-bodies depend inwardly on the root consciousness and outwardly follow the combination of attention, the five faculties, the objects and other conditions before they can appear, and so they arise sometimes together and sometimes not together, because the combination of outer conditions may be sudden or gradual. Like waves on water following conditions of many or few, these dharmas and similes are widely explained as in the sutras.
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。
Because the five evolving consciousnesses have coarse and agitated modes of appearance, the conditions they rely on are often incomplete, so they arise seldom and do not arise often. The sixth, the mental consciousness, although also coarse and agitated, has the conditions it relies on complete at all times, and arises only occasionally not at all because of opposing conditions. The seventh and eighth consciousnesses have subtle modes of appearance, and the conditions they rely on exist at all times, so no obstruction of conditions makes them never operate.
又五識身不能思慮，唯外門轉起，藉多緣，故斷時多，現行時少；第六意識自能思慮，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。
Also, the five consciousness-bodies cannot think and ponder, and arise only through external doors, relying on many conditions, so they are often interrupted and seldom manifest; the sixth, the mental consciousness, can itself think and ponder, arising through inner and outer doors without relying on many conditions. Except for five states, it can always arise, so it is seldom interrupted and often manifest, and therefore it is not said to arise according to conditions.
五位者何？
What are the five states?
「生無想」等。
"Born in the heaven of no thought" and so on.
無想天者，謂修彼定，厭麁想力，生彼天中，違不恆行心及心所，想滅為首，名無想天。
The heaven of no thought: one who cultivates that concentration, tired of coarse thought, is born in that heaven, where the non-constant mind and mental factors, headed by the cessation of thought, are opposed; it is called the heaven of no thought.
故六轉識於彼皆斷。
So the six evolving consciousnesses are all cut off there.
有義：彼天常無六識，聖教說彼無轉識故；說彼唯有有色支故；又說彼為無心地故。
One view holds: that heaven is always without the six consciousnesses, because the holy teachings say there are no evolving consciousnesses there; they say there is only the form branch there; and they say it is a ground without mind.
有義：彼天將命終位，要起轉識然後命終，彼必起下潤生愛故，《瑜伽論》說：「後想生已，是諸有情從彼沒」故。然說彼無轉識等者，依長時說，非謂全無。
Another view holds: when the beings of that heaven are about to die, they must arouse evolving consciousness and only then die, because they must arouse the craving that moistens rebirth below; the Yogacara treatise says: "When thought arises afterward, those beings die from there." But saying there are no evolving consciousnesses there and so on speaks of the long period, not of their being entirely absent.
有義：生時亦有轉識，彼中有必起潤生煩惱故，如餘本有，初必有轉識故。《瑜伽論》說：「若生於彼，唯入不起，其想若生，從彼沒」故，彼本有初，若無轉識，如何名入？先有後無，乃名入故。
Another view holds: at birth too there is evolving consciousness, because in the intermediate state there the afflictions that moisten rebirth must arise, like the other original existences, whose beginning must have evolving consciousness. The Yogacara treatise says: "If one is born there, one only enters and does not arise; if thought arises, one dies from there." So if in the beginning of the original existence there were no evolving consciousness, how would it be called entering? Only if there was before and not after is it called entering.
〈決擇分〉言：「所有生得心、心所滅，名無想」故，此言意顯彼本有初，有異熟生轉識暫起宿因緣力，後不復生。由斯引起異熟無記分位差別，說名無想，如善引生二定名善。不爾，轉識一切不行，如何可言唯生得滅？故彼初位轉識暫起。
The Section on Determination says: "All mind and mental factors born of birth cease, which is called no thought." This shows that in the beginning of the original existence there, there is a temporary arising of evolving consciousness born of maturation, by the power of past causes and conditions, which later does not arise again. This draws forth a distinction of indeterminate maturation states, called no thought, as good that draws forth the two concentrations is called good. If it were not so, and the evolving consciousnesses did not operate at all, how could one say that only those born of birth cease? So in the initial state there, the evolving consciousness arises temporarily.
彼天唯在第四靜慮，下想麁動難可斷故，上無無想異熟處故。
That heaven exists only in the fourth dhyana, because coarse thought below is hard to cut off, and above there is no place of maturation of no thought.
即能引發無想定思，能感彼天異熟果故。
It is the volition that can bring about the concentration of no thought that causes the ripened result of that heaven.
「及無心二定」者，謂無想、滅盡定，俱無六識，故名無心。
"And the two concentrations without mind" means the concentration of no thought and the concentration of cessation, both of which have no six consciousnesses, so they are called without mind.
無想定者，謂有異生伏遍淨貪，未伏上染，由出離想，作意為先，令不恆行心、心所滅，想滅為首，立無想名，令身安和，故亦名定。
The concentration of no thought: it means that there are ordinary beings who have subdued the greed for the pure heavens but have not subdued upper defilements; by the thought of renunciation, with attention first, they cause the non-constant mind and mental factors to cease, headed by the cessation of thought, and set up the name no thought, which makes the body peaceful and harmonious, so it is also called concentration.
修習此定，品別有三：下品修者，現法必退，不能速疾還引現前，後生彼天，不甚光淨，形色廣大，定當中夭。中品修者，現不必退，設退速疾還引現前，後生彼天，雖甚光淨，形色廣大，而不最極，雖有中夭而不決定。上品修者，現必不退，後生彼天，最極光淨，形色廣大，必無中夭，窮滿壽量後方殞沒。
In cultivating this concentration there are three grades. One who cultivates the lower grade will certainly decline in this life and cannot quickly bring it forth again; when later born in that heaven, it is not very bright and pure, and its form is broad and large, but he will surely die young. One who cultivates the middle grade does not necessarily decline in this life, and if he declines, he quickly brings it forth again; when later born in that heaven, though very bright and pure with a broad and large form, it is not the utmost, and although there may be a premature death, it is not fixed. One who cultivates the highest grade surely does not decline in this life, and when later born in that heaven, it is the utmost bright and pure with a broad and large form, and there is no premature death, and only after the full span of life is exhausted does he pass away.
此定唯屬第四靜慮。又唯是善，彼所引故。下上地無，由前說故。
This concentration belongs only to the fourth dhyana. It is also only good, because it is drawn forth by those. It does not exist in lower and higher levels, because of what was said earlier.
四業通三，除順現受。
The four karmas extend to three, except what is received in the present.
有義：此定唯欲界起，由諸外道說力起故，人中慧解極猛利故。
One view holds: this concentration arises only in the desire realm, because it arises by the force of the teaching of non-Buddhists, and because the wisdom and understanding of humans is extremely sharp.
有義：欲界先修習已，後生色界能引現前，除無想天至究竟故。
Another view holds: having been cultivated first in the desire realm, it can later manifest when born in the form realm, until the end of the heaven of no thought, because of this.
此由厭想、欣彼果入，故唯有漏。非聖所起。
This is entered by weariness of thought and delight in its fruit, so it is only with outflows. It is not what the holy ones produce.
滅盡定者，謂有無學或有學聖，已伏或離無所有貪，上貪不定，由止息想，作意為先，令不恆行、恆行染汙心、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。
The concentration of cessation: it means that holy ones, whether beyond learning or still learning, who have subdued or left the greed for nothing-whatever, and whose greed for the higher is not fixed, by the thought of stopping, with attention first, cause the non-constant and constant defiled mind and mental factors to cease, and set up the name cessation, which makes the body peaceful and harmonious, so it is also called concentration. Because it is especially wearied of feeling and thought, it is also called the concentration of cessation of those.
修習此定，品別有三：下品修者，現法必退，不能速疾還引現前；中品修者，現不必退，設退速疾還引現前；上品修者，畢竟不退。
In cultivating this concentration there are three grades. One who cultivates the lower grade will certainly decline in this life and cannot quickly bring it forth again; one who cultivates the middle grade does not necessarily decline in this life, and if he declines, he quickly brings it forth again; one who cultivates the highest grade ultimately does not decline.
此定初修必依有頂，遊觀無漏為加行入，次第定中最居後故，雖屬有頂而無漏攝。若修此定已得自在，餘地心後，亦得現前。
This concentration, when first cultivated, must rely on the Summit of Existence, entering through the preliminary practice of flawless roaming contemplation, since among the concentrations in sequence it is the last; although it belongs to the Summit of Existence, it is included in the flawless. If one has attained mastery of this concentration, it can also manifest after the minds of other levels.
雖屬道諦而是非學非無學攝，似涅槃故。
Although it belongs to the truth of the path, it is included in neither learning nor beyond learning, because it resembles nirvana.
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，《鄔陀夷經》是此誠證，無色亦名意成天故。於藏識教未信受者，若生無色不起此定，恐無色、心成斷滅故；已信生彼亦得現前，知有藏識不斷滅故。
This concentration first arises only among humans, because of the force of the teaching of the Buddha and his disciples, and because the wisdom and understanding of humans is extremely sharp, and later it can also manifest in the two upper realms; the Udayi Sutra is a true proof of this, since the formless realm is also called the heaven made of mind. For those who have not yet believed and accepted the teaching of the storehouse consciousness, if born in the formless realm they would not arouse this concentration, fearing that in the formless realm the mind would become annihilated; for those who already believe, they can also manifest it when born there, knowing that the storehouse consciousness exists and is not annihilated.
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發故。
One must have cut off the afflictions to be cut off by seeing in the three realms before one can arouse this concentration, because ordinary beings cannot subdue and extinguish the mind and mental factors of the Summit of Existence; this concentration is subtle and wondrous, and must be brought forth by the wisdom attained afterward in accord with the realization of the two emptinesses.
有義：下八地修所斷惑中，要全斷欲，餘伏或斷，然後方能初起此定，欲界惑種二性繁雜，障定強故，唯說不還、三乘無學及諸菩薩得此定故，彼隨所應生上八地皆得後起。
One view holds: among the afflictions cut off by cultivation in the lower eight levels, one must entirely cut off desire, and subdue or cut off the others, and only then can this concentration first arise, because the seeds of afflictions in the desire realm are of two natures and mixed, and strongly obstruct concentration; it is said that the non-returners, the arhats of the three vehicles and the Bodhisattvas attain this concentration, and they can later arouse it in the upper eight levels as appropriate to their births.
有義：要斷下之四地修所斷惑，餘伏或斷，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。
Another view holds: one must cut off the afflictions to be cut off by cultivation in the lower four levels, and subdue or cut off the others, and only then can this concentration first arise, because the seeds of afflictions accompanied by changing feeling strongly obstruct concentration; they, as appropriate, are born in the upper five levels and can all later arouse it.
若伏下惑能起此定，後不斷退生上地者，豈生上已卻斷下惑？斷亦無失，如生上者，斷下末那俱生惑故。然不還者對治力強，正潤生位不起煩惱，但由惑種潤上地生，雖所伏惑有退、不退，而無伏下生上地義，故無生上卻斷下失。
If one who has subdued the lower afflictions can arouse this concentration, and later, without cutting them off, regresses and is born in a higher level, then is it that after being born above he cuts off the lower afflictions? There is no fault in cutting them off, as with those born above who cut off the innate afflictions co-existing with manas. But the non-returner has strong antidotes, and at the stage of moistening rebirth does not arouse afflictions, and is born in the upper level only by the seeds of affliction moistening it; although the afflictions subdued may regress or not, there is no meaning of subduing the lower and being born in a higher level, so there is no fault of being born above and then cutting off the lower.
若諸菩薩先二乘位已得滅定，後迴心者，一切位中能起此定。若不爾者，或有乃至七地滿心，方能永伏一切煩惱，雖未永斷欲界修惑，而如已斷，能起此定，論說已入遠地，菩薩方能現起滅盡定故。有從初地即能永伏一切煩惱，如阿羅漢，彼十地中皆起此定，經說菩薩前六地中亦能現起滅盡定故。
If Bodhisattvas had already attained the concentration of cessation in the stage of the two vehicles and later turned their minds, they can arouse this concentration in all stages. If not so, some, up to the full mind of the seventh ground, can then forever subdue all afflictions; although they have not forever cut off the afflictions of cultivation in the desire realm, it is as if they had, and they can arouse this concentration, because the treatise says that Bodhisattvas who have entered the far-reaching ground can manifest the concentration of cessation. Some can forever subdue all afflictions from the first ground, like arhats, and they arouse this concentration throughout the ten grounds, because the sutra says that in the first six grounds Bodhisattvas can also manifest the concentration of cessation.
無心「睡眠與悶絕」者，謂有極重睡眠、悶絕，令前六識皆不現行。
Without mind, "sleep and fainting" means there are extremely heavy sleep and fainting that make the first six consciousnesses all fail to operate.
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。
A state of the body drawn forth by conditions such as extreme fatigue opposes the first six consciousnesses, so it is called extremely heavy sleep; in this sleep, although it does not have the substance of that, it resembles it, so the name is provisionally given.
風熱等緣所引身位，亦違六識，故名極重悶絕，或此俱是觸處少分。
A state of the body drawn forth by conditions such as wind and heat also opposes the six consciousnesses, so it is called extremely heavy fainting, or perhaps these are a small part of the sphere of touch.
除斯五位，意識恆起。
Apart from these five states, the mental consciousness always arises.
正死、生時亦無意識，何故但說五位不行？
At the time of actual dying and being born there is also no mental consciousness; why are only five states said not to operate?
有義：死、生「及」、「與」言顯。彼說非理，所以者何？但說六時名無心故，謂前五位及無餘依。應說死、生即悶絕攝，彼是最極悶絕位故，說「及」、「與」言顯五無雜。
One view holds: dying and being born are shown by the words "and" and "with." That, they say, is unreasonable; why? Because only six times are called without mind, namely the first five states and the state without remainder. It should be said that dying and being born are included in fainting, since they are the most extreme state of fainting, and the words "and" and "with" show that the five are not mixed.
此顯六識斷已，後時依本識中自種還起，由此不說入無餘依。
This shows that after the six consciousnesses are cut off, later their own seeds in the root consciousness arise again, so it is not said to enter the state without remainder.
此五位中異生有四，除在滅定，聖唯後三，於中如來、自在菩薩唯得有一，無睡、悶故。
Among these five states, ordinary beings have four, except in the concentration of cessation; holy ones have only the last three, and among them the Tathagata and the Bodhisattvas of mastery have only one, since they have no sleep or fainting.
是故八識一切有情心與末那二，恆俱轉；若起第六，則三俱轉；餘隨緣合，起一至五，則四俱轉，乃至八俱，是謂略說識俱轉義。
So the eight consciousnesses of all beings and manas, two always operate together; if the sixth arises, three operate together; the rest, according to the combination of conditions, with one to five arising, four operate together, up to eight together; this speaks briefly of the meaning of the consciousnesses operating together.
若一有情多識俱轉，如何說彼是一有情？若立有情依識多少，汝無心位應非有情？又，他分心現在前位，如何可說自分有情？然立有情依命根數或異熟識俱不違理，彼俱恆時唯有一故。
If many consciousnesses operate together in one being, how is it said to be one being? If beings are established according to the number of consciousnesses, would you not have a stage without mind that is not a being? Moreover, in the stage where one's distinct mind is manifesting, how can one speak of one's own distinct being? But establishing a being according to the number of life-faculties or the maturation consciousness does not contradict principle, since those exist only as one at all times.