Cheng Weishi Lun, Fascicle One

是故契經伽他中說：

So the verse in the sutra says:

「眾生心二性，內外一切分，

"The mind of beings has two natures, all divisions inner and outer,

所取能取纏，見種種差別。」

bound by the grasped and the grasper, seen in various differences."

此頌意說：眾生心性二分合成，若內、若外皆有所取、能取纏縛，見有種種，或量、非量，或現、或比，多分差別，此中見者是見分故。

The meaning of this verse is: the mind-nature of beings is formed of two divisions, and whether inner or outer, all are bound by the grasped and the grasper, seen in various ways, as valid or invalid cognition, as direct perception or inference, with many differing divisions; here "seeing" means the seeing division.

如是四分或攝為三，第四攝入自證分故。或攝為二，後三俱是能緣性故，皆見分攝，此言見者是能緣義。或攝為一，體無別故。如《入楞伽》伽他中說：

Thus the four divisions can be gathered into three, because the fourth is included in the self-witnessing division. Or they can be gathered into two, because the latter three are all of the nature of the cognizer and all included in the seeing division, and here "seeing" is said in the sense of cognizer. Or they can be gathered into one, because the substance has no distinction. As the verse in the Lankavatara says:

「由自心執著，心似外境轉，

"Through attachment to one's own mind, the mind appears as outer objects,

彼所見非有，是故說唯心。」

what others see does not exist, and so it is said to be mind-only."

如是處處說唯一心，此一心言亦攝心所。

Thus it is said everywhere that there is only one mind, and these words "one mind" also include the mental factors.

故識行相即是了別，了別即是識之見分。

So the aspect of consciousness is discernment, and discernment is the seeing division of consciousness.

所言「處」者，謂異熟識由共相種成熟力故，變似色等器世間相，即外大種及所造色。雖諸有情所變各別而相相似，處所無異，如眾燈明各遍似一。

As for what is called "place": the maturation consciousness, by the ripening power of seeds of common characteristics, transforms and raises up the aspect of the vessel world such as form, which is the external great elements and derived form. Although what each sentient being transforms is separate, the aspects are similar and the places are not different, like the light of many lamps each pervading and appearing as one.

誰異熟識變為此相？

Whose maturation consciousness transforms this aspect?

有義：一切。所以者何？如契經說：一切有情，業增上力共所起故。

One view says: everyone's. Why? As the sutra says: it is produced jointly by the dominant power of the karma of all sentient beings.

有義：若爾，諸佛菩薩應實變為此雜穢土，諸異生等應實變為他方、此界諸淨妙土。又諸聖者厭離有色，生無色界，必不下生，變為此土，復何所用？是故現居及當生者，彼異熟識變為此界。經依少分說「一切」言，諸業同者皆共變故。

Another view says: if so, then Buddhas and Bodhisattvas would really transform this mixed and impure land, and ordinary beings would really transform the pure and wonderful lands of other regions and of this realm. Moreover, sages who have grown weary of form and are born in the formless realm will not be reborn below, so what use would there be in their transforming this land? Therefore those now dwelling here and those who will be born here have maturation consciousnesses that transform this realm. The sutra speaks of "all" with reference to a small portion, because those with the same karma jointly transform it.

有義：若爾，器將壞時，既無現居及當生者，誰異熟識變為此界？又諸異生厭離有色，生無色界，現無色身，預變為土，此復何用？設有色身，與異地器，麁細懸隔，不相依持，此變為彼，亦何所益？然所變土本為色身依持、受用，故若於身可有持用便變為彼。由是設生他方自地，彼識亦得變為此土，故器世界將壞、初成，雖無有情而亦現有。此說一切共受用者，若別受用准此應知，鬼、人、天等所見異故。

Another view says: if so, when the vessel world is about to be destroyed, since there are no current dwellers or those to be born, whose maturation consciousness transforms this realm? Also, ordinary beings who have grown weary of form and are born in the formless realm, who have no form body, transforming a land in advance, what use is that? Even with a form body, the vessel in another ground is greatly separated in coarseness and fineness and does not support it; transforming one here and one there, what benefit would that be? But the land transformed is originally for the form body to rest on and enjoy, so if it can support and be used by the body, it is transformed. Hence even if born in another place or ground, that consciousness can also transform this land, so when the vessel world is about to be destroyed or is first formed, though there are no sentient beings, it still exists. This speaks of what is enjoyed in common by all; for separate enjoyment one should know it by analogy, because what ghosts, humans and gods see differs.

諸種子者，謂異熟識所持一切有漏法種，此識性攝，故是所緣。無漏法種雖依附此識，而非此性攝，故非所緣。雖非所緣而不相離，如真如性，不違唯識。

The seeds: these are the seeds of all dharmas with outflows held by the maturation consciousness, included in the nature of this consciousness, and so they are its objects. The seeds of dharmas without outflows, though they depend on this consciousness, are not included in its nature, so they are not its objects. Though not its objects, they are not separate from it, like the nature of suchness, and do not contradict consciousness-only.

有根身者，謂異熟識不共相種成熟力故，變似色根及根依處，即內大種及所造色，有共相種成熟力故，於他身處亦變似彼。不爾，應無受用他義。

The body with faculties: the maturation consciousness, by the ripening power of seeds of non-common characteristics, transforms and raises up the aspect of the form faculties and the places they rest on, which are the inner great elements and derived form, and by the ripening power of seeds of common characteristics, it also transforms the aspect of another's body and place. Otherwise, there would be no meaning of enjoying another's.

此中有義：亦變似根。《辯中邊》說：「似自、他身五根現」故。

Here one view is: it also transforms the aspect of the faculties. The Madhyantavibhaga says: "the five faculties of self and others appear as images."

有義：唯能變似依處，他根於己非所用故，「似自、他身五根現」者，說自、他識各自變義，故生他地或般涅槃，彼餘屍骸猶見相續。

Another view is: it can only transform the aspect of the places they rest on; the faculties of others are not used by oneself, and "the five faculties of self and others appear as images" means that the consciousnesses of self and others each transform their own, and so when someone is born in another ground or enters parinirvana, one still sees those other corpses continue.

前來且說業力所變外器、內身、界、地差別；若定等力所變器、身、界、地、自、他，則不決定。所變身、器，多恆相續；變聲、光等，多分暫時，隨現緣力擊發起故。

So far we have discussed the vessel, inner body, realms and grounds transformed by karmic power; the vessels, bodies, realms, grounds, self and others transformed by the power of concentration and the like are not fixed. The transformed bodies and vessels mostly continue constantly; the transformation of sound, light and so on is mostly partial and temporary, because it arises by being struck by the power of present conditions.

略說此識所變境者，謂有漏種、十有色處，及墮法處所現實色。

Briefly, the objects transformed by this consciousness are: the seeds with outflows, the ten sense-fields of form, and the real form manifest in the sphere of dharmas.

何故此識不能變似心、心所等為所緣耶？

Why can this consciousness not transform images of mind, mental factors and so on as objects?

有漏識變略有二種：一、隨因緣勢力故變；二、隨分別勢力故變。初必有用，後但為境。異熟識變但隨因緣，所變色等必有實用，若變心等便無實用，相分心等不能緣故，須彼實用別從此生。變無為等亦無實用，故異熟識不緣心等。至無漏位，勝慧相應，雖無分別，而澄淨故，設無實用，亦現彼影。不爾，諸佛應非遍知。故有漏位，此異熟識但緣器、身及有漏種。

The transformations of consciousness with outflows are of briefly two kinds: first, transformation according to the force of causal conditions; second, transformation according to the force of discrimination. The first must have function, and the latter is only an object. The maturation consciousness transforms only according to causal conditions, and the form and so on it transforms must have real function; if it transformed mind and so on, there would be no real function, because the image-division mind and so on cannot cognize, and that real function would have to arise separately from this. Transforming the unconditioned and so on also has no real function, so the maturation consciousness does not cognize mind and so on. In the stage free of outflows, corresponding to superior wisdom, though without discrimination it is clear and pure, and even without real function it also manifests those shadows. Otherwise, the Buddhas would not be omniscient. So in the stage with outflows, this maturation consciousness only cognizes the vessel, the body and the seeds with outflows.

在欲、色界具三所緣；無色界中緣有漏種，厭離色故，無業果色，有定果色，於理無違。彼識亦緣此色為境。

In the desire and form realms it has all three objects; in the formless realm it cognizes the seeds with outflows, because it has grown weary of form and has no karmic-fruit form, though there is concentration-fruit form, which has no contradiction in principle. That consciousness also takes this form as its object.

「不可知」者，謂此行相極微細故，難可了知；或此所緣內執受境亦微細故；外器世間量難測故，名不可知。

"Unknowable" means that this aspect is extremely subtle and hard to know; or that this object, the inner apprehended and sustained realm, is also subtle; and the external vessel world is hard to measure, and so it is called unknowable.

云何是識取所緣境，行相難知？如滅定中，不離身識，應信為有，然必應許滅定有識，有情攝故，如有心時。無想等位，當知亦爾。

How is it that this consciousness takes its objects and its aspect is hard to know? Like in the cessation attainment, where one is not separate from bodily consciousness, one should believe it exists, and one must allow that there is consciousness in cessation attainment, because it is included among sentient beings, as when there is mind. In the state of no-thought and the like, one should know it is likewise.

護法等菩薩造

Composed by Dharmapala and other Bodhisattvas.

三藏法師玄奘奉詔譯

Translated by imperial order by the Tripitaka Master Xuanzang.

此識與幾心所相應？

With how many kinds of mental factors does this consciousness correspond?

常與觸、作意、受、想、思相應。

It always corresponds with contact, attention, feeling, perception and volition.

阿賴耶識無始時來乃至未轉，於一切位恆與此五心所相應，以是遍行心所攝故。

The alaya consciousness, from beginningless time until it is transformed, in all stages always corresponds with these five mental factors, because it is included among the omnipresent mental factors.

「觸」謂三和分別變異，令心、心所觸境為性，受、想、思等所依為業。

"Contact" means the transformation and distinction of the three in union, making mind and mental factors touch their objects; its nature is that, and its function is to be the basis of feeling, perception, volition and so on.

謂根、境、識更相隨順，故名三和。觸依彼生，令彼和合，故說為彼；三和合位皆有順生心所功能，說名變異；觸似彼起，故名分別。

That is, faculty, object and consciousness follow one another in turn, and so are called the union of the three. Contact arises depending on them, making them combine, and so it is said to be that; in the state of the union of the three, all have the capacity to give rise to mental factors in accord, called transformation; contact arises like that, and so it is called distinction.

根變異力，引觸起時，勝彼識、境，故《集論》等但說分別根之變異。

When the transformation power of the faculty draws forth the arising of contact, it surpasses that consciousness and object, and so the Compendium and others speak only of the distinguishing transformation of the faculty.

和合一切心及心所，令同觸境，是觸自性。

It unites all minds and mental factors and makes them touch the object together; this is the self-nature of contact.

既似順起心所功能，故以受等所依為業。

Since it is like the capacity to give rise to mental factors in accord, its function is to be the basis of feeling and so on.

《起盡經》說：受、想、行蘊一切皆以觸為緣故，由斯故說識、觸、受等因二、三、四和合而生。

The Sutra of Arising and Ending says: the aggregates of feeling, perception and formations all take contact as condition, and so it is said that consciousness, contact, feeling and so on arise from the union of two, three or four causes.

《瑜伽》但說與受、想、思為所依者，思於行蘊為主勝故，舉此攝餘。《集論》等說為受依者，以觸生受近而勝故，謂觸所取可意等相與受所取順益等相，極相隣近，引發勝故。

The Yogacara only says it is the basis of feeling, perception and volition, because volition is the principal and superior among the aggregate of formations, and by raising it the rest are included. The Compendium and others say it is the basis of feeling, because contact is near and superior in producing feeling, as the agreeable and other aspects grasped by contact and the beneficial and other aspects grasped by feeling are extremely close and draw forth a superior result.

然觸自性，是實非假，六六法中，心所性故，是食攝故，能為緣故，如受等性，非即三和。

But the self-nature of contact is real and not provisional; among the six sets of six dharmas, it is of the nature of a mental factor, is included among nourishments, and can serve as a condition, like feeling and so on; it is not simply the union of the three.

作意謂能警心為性，於所緣境，引心為業；謂此警覺，應起心種，引令趣境，故名作意。雖此亦能引起心所；心是主故，但說引心。

Attention means that its nature is to alert the mind, and with respect to the object, its function is to lead the mind; that is, this alertness gives rise to the seeds of the mind that should arise, and leads it toward the object, and so it is called attention. Although it also gives rise to mental factors, because mind is principal it only speaks of leading mind.

有說：令心迴趣異境，或於一境，持心令住，故名作意。彼俱非理，應非遍行，不異定故。

Some say: it makes the mind turn to a different object, or on one object holds the mind so that it stays, and so it is called attention. All of these are unreasonable, for it would then not be omnipresent and would not differ from concentration.

「受」謂領納順、違、俱非境相為性，起愛為業，能起合、離、非二欲故。

"Feeling" means that its nature is to receive aspects of objects that are agreeable, disagreeable or neither, and its function is to give rise to craving, because it can give rise to the desire for union, separation, or neither.

有作是說：受有二種：一、境界受，謂領所緣；二、自性受，謂領俱觸。唯自性受是受自相。以境界受共餘相故。

Some say as follows: feeling has two kinds: first, object feeling, which is to receive the object cognized; second, self-nature feeling, which is to receive the accompanying contact. Only self-nature feeling is feeling in its own characteristic; because object feeling shares aspects with the others.

彼說非理，受定不緣俱生觸故。

What they say is unreasonable; feeling definitely does not cognize the contact that arises with it.

若似觸生，名領觸者，似因之果，應皆受性。

If it is called receiving contact because it arises from contact, then like the fruit of a cause, everything should be of the nature of feeling.

又既受因，應名因受，何名自性？

Moreover, since it is the cause of feeling, it should be called causal feeling; why is it called self-nature?

若謂如王食諸國邑，受能領觸所生受體，名自性受。理亦不然，違自所執不自證故。

If one says it is like a king consuming the cities of various states, with feeling receiving the substance of feeling arisen from contact and called self-nature feeling, that is also not right, as it contradicts their own doctrine that one does not witness oneself.

若不捨自性，名自性受，應一切法皆是受自性。

If one calls it self-nature feeling because it does not abandon its self-nature, then all dharmas would be self-nature feeling.

故彼所說，但誘嬰兒。

So what they say is only coaxing infants.

然境界受，非共餘相，領順等相，定屬己者，名境界受，不共餘故。

But object feeling does not share aspects with others; the aspects such as agreeable that it receives definitely belong to itself, and so it is called object feeling, because it is not shared with others.

「想」謂於境取像為性，施設種種名言為業，謂要安立境分齊相，方能隨起種種名言。

"Perception" means that its nature is to take images of the object, and its function is to establish various names and words; that is, it must establish the demarcated aspects of the object, and only then can it give rise to various names and words.

「思」謂令心造作為性，於善品等役心為業，謂能取境正因等相，驅役自心令造善等。

"Volition" means that its nature is to make the mind act, and its function is to drive the mind toward good qualities and so on; that is, the aspects such as the proper cause for grasping an object drive its own mind to do good and so on.

此五既是遍行所攝，故與藏識決定相應，其遍行相後當廣釋。

Since these five are included among the omnipresent factors, they necessarily correspond with the store consciousness; the omnipresent characteristics will be explained at length later.

此觸等五與異熟識行相雖異，而時、依同，所緣、事等，故名相應。

Although the aspects of these five, contact and so on, differ from those of the maturation consciousness, their time and basis are the same, and their objects and events are the same, and so they are called corresponding.

此識行相極不明瞭，不能分別違、順境相，微細、一類、相續而轉，是故唯與捨受相應。

The aspects of this consciousness are extremely unclear and cannot distinguish disagreeable or agreeable object-aspects; subtle, of one kind, and continuing, so it corresponds only with neutral feeling.

又，此相應受唯是異熟，隨先引業轉；不待現緣，住善、惡業勢力轉故。唯是捨受；苦、樂二受是異熟生，非真異熟，待現緣故，非此相應。

Moreover, the feeling corresponding with it is only maturation, and turns in accord with the leading karma of earlier times; it does not wait on present conditions, because it abides in the power of good and bad karma. It is only neutral feeling; the two feelings of suffering and pleasure are born of maturation, not true maturation, since they depend on present conditions and do not correspond with this.

又，由此識常無轉變，有情恆執為自內我；若與苦、樂二受相應，便有轉變，寧執為我，故此但與捨受相應。

Moreover, because this consciousness is always without change, sentient beings constantly grasp it as their inner self; if it corresponded with suffering or pleasure, it would change, so how could it be grasped as self; therefore this corresponds only with neutral feeling.

若爾，如何此識亦是惡業異熟？既許善業能招捨受，此亦應然。捨受不違苦、樂品故，如無記法，善、惡俱招。

If so, how is this consciousness also the maturation of evil karma? Since it is allowed that good karma can bring neutral feeling, so should this. Neutral feeling does not contradict the classes of suffering and pleasure, and like indeterminate dharmas, it is brought by both good and evil.

如何此識非別境等心所相應？

Why does this consciousness not correspond with the object-determining mental factors and the like?

互相違故。

Because they contradict each other.

謂欲希望所樂事轉；此識任運，無所希望。勝解印持決定事轉；此識瞢昧，無所印持。念唯明記曾習事轉，此識昧劣，不能明記。定能令心專注一境；此識任運；剎那別緣。慧唯簡擇德等事轉；此識微昧，不能簡擇。故此不與別境相應。

Desire turns on hoped-for and delighted matters, but this consciousness is spontaneous and has nothing hoped for. Resolve turns on firmly held, decided matters, but this consciousness is dim and has nothing firmly held. Mindfulness turns only on clear remembering of what has been practiced, but this consciousness is dull and cannot remember clearly. Concentration can make the mind focus on one object, but this consciousness is spontaneous and changes its object every moment. Wisdom turns only on discriminating virtues and so on, but this consciousness is subtle and dim and cannot discriminate. So this does not correspond with the object-determining factors.