瑜伽師地論 意地 · 三相統攝

The doctrinal capstone of the Stage of the Mental: the five items set forth the motion of consciousness; gathering under the three aspects sets up the marks of phenomena.

In one line: Chapter two of the Stage of the Mental gathers all phenomena under three loci (the aggregation of matter · the class of mind and mental factors · the unconditioned), setting up the prototype of the five positions, the definition of the four conditions, the phase-position nominal-positing of the four characteristics, and the gathering of the Buddha's words under nine matters — this is the Yogācāra source of the Treatise on the Hundred Dharmas and of the doctrine of the four conditions.

Three Points of the Eye

1. Three loci gather everything = the prototype of the five positions of the Hundred Dharmas. All phenomena come down to the aggregation of matter (matter-dharmas) · the class of mind and mental factors (the mind-king + fifty-three mental factors) · the unconditioned (eight items), plus the form of the mental-object base and the twenty-four dissociated formations — that is, the skeleton of the Hundred Dharmas' five positions (mind-dharmas · mental factors · matter-dharmas · dissociated formations · the unconditioned). The five-class question-and-answer on the mental factors (omnipresent · object-specific · wholesome · defiled · indeterminate) = the treatise-source of the Hundred Dharmas' five positions of mental factors.

2. The aggregation of matter has no really-existent subtle particle = matter is aggregation-only, consciousness-transformation. "Within the aggregation of matter no subtle particle ever arises singly … it is only by the analysis of discerning cognition, dividing matter down to the farthest limit of its measure, that a 'subtle particle' is discriminated and nominally posited"; "the aggregation of matter has parts, the subtle particle has none." Matter-dharmas are not a heap of really-existent motes, but aggregation-only, consciousness-transformation-only — the prior burial of the Twenty Verses' refutation of the really-existent subtle particle.

3. The four conditions and four characteristics tied to the seed-consciousness. The four conditions = the causal condition (the seed) · the immediately-antecedent · the objective · the dominant, "the causal condition alone is both cause and condition; the rest are condition only" — dependent arising tied to the store-consciousness seed. The four characteristics (arising, aging, abiding, impermanence) are "established by way of the differentiation of the phase-positions of phenomena" = nominally posited by phase-position, not really existent (subsumed under the dissociated formations); impermanence, too, is a consciousness-only establishing.

Appended · Pointers

The five positions gathering phenomena → the Treatise on the Hundred Dharmas That Open the Gate; the refutation of the subtle particle → the Twenty Verses; the four conditions and the seed → the Cheng Weishi Lun, fascicle seven on the four conditions and fascicle two on the six senses of the seed 〔T1585〕; the nine matters gathering the Buddha's words → the Section on the Matters Gathered. The Stage of the Mental is concluded; there follows Stage 03, the Stage with Both Applied and Sustained Thought. The doctrinal exposition proper is found in the Exposition.

The 漢 root text (Xuanzang, T30n1579) is kept as a de-emphasized visual anchor for bilingual readers; the English below renders every word of it in plain, continuous prose.

The Stage of the Mental, chapter two: it was said above that the five items — from intrinsic nature down through activity — are, be it known, all gathered under three loci (the aggregation of matter · the class of mind and mental factors · the unconditioned). This section, through eight gates (the aggregation of matter · the class of association · the three times · the four characteristics · the four conditions · the differentiations of the wholesome and the rest · the modes of skill · the nine matters), systematically gathers all phenomena — the Yogācāra source of the Hundred Dharmas and of the doctrine of the four conditions.

---

Setting the Theme: Three Loci Gather the Five Items

復次，即前所說自性乃至業等五事，當知皆由三處所攝。謂由色聚故，心心所品故，及無為故。除餘假有法。今當先說色聚諸法。

Further: the five items just spoken of — intrinsic nature down through activity — are, be it known, all gathered under three loci: by way of the aggregation of matter, by way of the class of mind and mental factors, and by way of the unconditioned; the remaining nominally-existent phenomena are set aside. Now we shall first speak of the phenomena of the aggregation of matter.

One · The Gate of the Aggregation of Matter

The relation of the great elements to derived matter.

問：一切法生，皆從自種而起。云何說諸大種能生所造色耶？云何造色依彼，彼所建立，彼所任持，彼所長養耶？答：由一切內外大種及所造色種子，皆悉依附內相續心。乃至諸大種子未生諸大以來，造色種子終不能生造色。要由彼生，造色方從自種子生，是故說彼能生造色，要由彼生為前導故。由此道理，說諸大種為彼生因。云何造色依於彼耶？由造色生已，不離大種處而轉故。云何彼所建立？由大種損益，彼同安危故。云何彼所任持？由隨大種等量不壞故。云何彼所長養？由因飲食、睡眠、修習梵行三摩地等，依彼造色倍復增廣，故說大種為彼養因。如是諸大種望所造色有五種作用應知。

Question: all phenomena, when they arise, arise from their own seed. How then can it be said that the great elements are able to produce derived matter? And how is derived matter said to depend on them, to be established by them, sustained by them, and nourished by them? Answer: because the seeds of all the great elements, inner and outer, and of derived matter, all attach to the inner continuous mind. As long as the seeds of the great elements have not yet produced the great elements, the seed of derived matter can never produce derived matter; only once the [great elements] arise does derived matter then arise from its own seed — and so the great elements are said to "produce" derived matter, in that their arising serves as the forerunner. By this reasoning the great elements are called the "producing cause" of derived matter. How is derived matter said to "depend" on them? Because, once derived matter has arisen, it operates without departing from the locus of the great elements. How is it "established" by them? Because as the great elements are harmed or benefited, the [derived matter] shares in their safety and peril. How is it "sustained" by them? Because it endures unbroken in equal measure with the great elements. How is it "nourished" by them? Because through food and drink, sleep, the cultivation of the holy life, meditative concentration, and the like, the derived matter dependent on them grows manifold greater — and so the great elements are called its "nourishing cause." In this way the great elements should be known to have five kinds of function with respect to derived matter (producing, depending, establishing, sustaining, nourishing).

No subtle particle arises within the aggregation of matter.

復次，於色聚中、曾無極微生。若從自種生時，唯聚集生，或細或中或大。又非極微集成色聚。但由覺慧分析諸色極量邊際，分別假立以為極微。又色聚亦有方分，極微亦有方分，然色聚有分非極微。何以故？由極微即是分，此是聚色所有，非極微復有餘極微，是故極微非有分。

Further: within the aggregation of matter, no subtle particle (paramāṇu) ever arises singly. When [matter] arises from its own seed, it arises only as an aggregation — whether fine, or middling, or gross. Nor is the aggregation of matter formed by an assembling of subtle particles; rather, it is only by the analysis of discerning cognition, dividing matter down to the farthest limit of its measure, that a "subtle particle" is discriminated and nominally posited. Again, the aggregation of matter has spatial parts, and the subtle particle too has spatial parts; yet the aggregation of matter has parts while the subtle particle does not. Why? Because the subtle particle simply is a "part" — it is what belongs to aggregated matter, and it is not the case that a subtle particle further contains other subtle particles within it; therefore the subtle particle has no parts.

The two kinds of inseparability.

又不相離有二種。一、同處不相離。謂大種極微與色香味觸等，於無根處有離根者，於有根處有有根者，是名同處不相離。二、和雜不相離。謂即此大種極微與餘聚集，能造、所造色處俱故，是名和雜不相離。又此遍滿聚色，應知如種種物，石磨為末，以水和合，互不相離；非如胡麻、綠豆、粟、稗等聚。又一切所造色皆即依止大種處，不過大種處量；乃至大種所據處所，諸所造色還即據此；由此因緣，說所造色依於大種。即以此義，說諸大種名為大種。由此大種其性大故，為種生故。

Again, inseparability is of two kinds. First, inseparability of shared locus: the subtle particles of the great elements together with color, smell, taste, tangible-object, and the rest — where there is no [sense-]faculty they are all faculty-free, and where there is a faculty they are all faculty-bearing; this is called inseparability of shared locus. Second, inseparability of intermixture: these same subtle particles of the great elements together with the other aggregations — since the loci of producing and produced matter are one and the same — this is called inseparability of intermixture. Again, this pervading aggregated matter should be known to be like various substances — stone ground to powder and blended together with water, mutually inseparable — not like an aggregate of sesame, mung bean, millet, or barnyard-grass. Again, all derived matter rests upon the locus of the great elements and does not exceed the extent of that locus; wherever the great elements occupy a place, the derived matter occupies just that same place. For this reason derived matter is said to depend on the great elements. It is in just this sense that the great elements are named "great elements" — because their nature is great, and because they arise as [the producing] seed.

The fourteen kinds of item · the three modes of gathering.

復次，於諸色聚中，略有十四種事。謂地、水、火、風、色、聲、香、味、觸，及眼等五根。除唯意所行色。一切色聚，有色諸根所攝者，有一切，如所說事界。如有色諸根所攝聚如是，有色諸根所依大種所攝聚亦爾。所餘色聚，除有色諸根，唯有餘界。又約相攝有十四事，即由相攝施設事極微。若約界攝，隨於此聚有爾所界，即說此聚爾所事攝。若約不相離攝，或內、或外所有諸聚。隨於此聚中，乃至有爾所法相可得，即說此聚爾所事攝應知。所以者何？或有聚中唯一大種可得。如石、末尼、真珠、琉璃、珂貝、璧玉、珊瑚等中，或池、沼、溝、渠、江、河等中，或火焰、燈燭等中，或四方風輪有塵、無塵風等中，或有聚中，二大種可得。如雪、濕樹、葉、花、果等中，或熱末尼等中。或有聚中三大種可得。如即熱樹等中，或動搖中。或有聚中四大種可得。謂於內色聚中。如薄伽梵說：於各別內身、若髮毛等乃至糞穢，是內地界；若小便等，是內水界；若於身中所有煖等，是內火界；若上行等風，是內風界。如是若於此聚彼相可得，說彼相為有；若不可得，說彼相為無。

Further: within the aggregations of matter there are, in brief, fourteen kinds of item — earth, water, fire, wind; color, sound, smell, taste, tangible-object; and the five faculties, the eye and the rest — excluding form that is the province of mental consciousness alone [the form subsumed under the mental-object base]. Every aggregation of matter that is subsumed under the material faculties has all [fourteen], as with the item-elements spoken of; and as with an aggregation subsumed under the material faculties, so too with an aggregation subsumed under the great elements on which the material faculties rest. The remaining aggregations of matter, excluding the material faculties, have only the remaining elements. Again, by way of gathering-by-mark there are fourteen items — it is by gathering-by-mark that the item "subtle particle" is designated. By way of gathering-by-element: as many elements as there are in a given aggregation, so many items is that aggregation said to gather. By way of gathering-by-inseparability: for the aggregations, whether inner or outer, however many phenomenal marks can be found within a given aggregation, so many items is that aggregation said to gather — this should be known. Why so? In some aggregations only a single great element is found — as in stone, gem, pearl, beryl, conch, jade, coral, and the like; or in pool, pond, ditch, channel, river, stream, and the like; or in flame, lamp, candle, and the like; or in the four-quartered wind-wheel, wind with dust and without dust, and the like. In some aggregations two great elements are found — as in snow, moist trees, leaves, flowers, fruit, and the like; or in a heated gem and the like. In some aggregations three great elements are found — as in a heated tree and the like, or in something in motion. In some aggregations four great elements are found — namely in the inner aggregations of matter, as the Blessed One said: in each individual inner body, hair and the like down through excrement are the inner earth-element; urine and the like are the inner water-element; the warmth and the like within the body are the inner fire-element; the upward-moving winds and the like are the inner wind-element. In this way, wherever the mark of a [given element] can be found in an aggregation, that mark is said to be present; where it cannot be found, that mark is said to be absent.

Sound · wind · the bright and the dark · increase and decrease · the appropriated.

復次，聲於一切色聚中，界故說有，相即不定。由現在方便生故。風有二種。謂恒相續及不恒相續。恒相續者，謂於彼彼聚有恒旋轉風。不恒相續者，謂旋風及空行風。又闇色、明色，說名空界及孔隙。又諸闇色恒相續者，謂世界中間；不恒相續者，謂於餘處。如是明色恒相續者，謂於自然光明天中；不恒相續者，謂於餘處。又明闇色，謂於顯色增聚應知。又由依止色聚種子功能故，若遇相似緣時，或小聚無間大聚生，或大聚無間小聚生。由此因緣，施設諸聚有增有減。如經言：若堅、堅攝、近攝、非近攝、執受，乃至廣說。堅云何？謂地。堅攝云何？謂彼種子。又堅者，即彼界。堅攝者，謂髮毛等，或土塊等。近攝云何？謂有執受。執受云何？謂內所攝。非近攝云何？謂無執受。無執受云何？謂外所攝。又心心所所執種子，名近攝，名執受；與此相違，名非近攝，名非執受。又隨逐自身故，名近攝、執受，如前說。如是水等界，如理應知。又於一切色聚中，一切時具有一切大種界。如世間現見乾薪等物，鑽即火生，擊石等亦爾。又銅鐵金銀等、極火所燒即銷為水。從月愛珠，水便流出。又得神通者，由心勝解力，變大地等成金銀等。

Further: sound, in every aggregation of matter, is said to be present as an element, but its mark is not fixed — because it arises through present conditions. Wind is of two kinds: continuous and non-continuous. The continuous is the perpetually circling wind found in this or that aggregation; the non-continuous is the whirlwind and the sky-coursing wind. Again, dark color and bright color are named "the element of space" and "gaps." Among dark colors, the continuous is the [darkness] in the interstices between world-systems, and the non-continuous is [darkness] elsewhere; likewise among bright colors, the continuous is [the brightness] in the heaven of natural radiance, and the non-continuous is [brightness] elsewhere. And bright and dark color should be known to be [instances] of the increase-aggregation of manifest color. Again, through the potency of the seed on which an aggregation of matter rests, when it meets a corresponding condition, either a large aggregation arises immediately upon a small one, or a small aggregation immediately upon a large one; on this account the aggregations are designated as having increase and decrease. As the sūtra says: "the hard, the hard-appropriated, the near-appropriated, the not-near-appropriated, the appropriated," and so on at length. What is the hard? Earth. What is the hard-appropriated? Its seed; and "hard" is that very element, while "hard-appropriated" means hair and the like, or clods of earth and the like. What is the near-appropriated? What has appropriation. What is appropriation? What is inwardly subsumed. What is the not-near-appropriated? What is without appropriation. What is without appropriation? What is outwardly subsumed. Again, the seed appropriated by mind and mental factors is named "near-appropriated" and "appropriated"; the opposite is named "not-near-appropriated" and "not-appropriated." Again, because it follows along with one's own body, it is named "near-appropriated" and "appropriated," as said before. In this way the water-element and the rest should be understood in accordance with principle. Again, within every aggregation of matter there are, at all times, all the great-element elements. As is plainly seen in the world with dry firewood and the like — bore it and fire arises, and so too with striking stones and the like; and copper, iron, gold, silver, and the like, when burned by intense fire, melt into liquid; from the moon-love gem water flows forth; and one who has attained the spiritual powers, by the force of the mind's resolute conviction, transforms the great earth and the like into gold, silver, and the like.

The three modes of continuance · the six loci of operation.

又色聚有三種流轉。一者、長養，二者、等流，三者、異熟生。長養有二種。一、處遍滿長養，二、相增盛長養。等流有四種。一、長養等流，二、異熟等流，三、變異等流，四、自性等流。異熟生有二種。一、異熟體生，名異熟生；二、從異熟生，名異熟生。又諸色聚，略說依六處轉。謂建立處、覆藏處、資具處、根所依處、根處、三摩地所行處。

Again, the aggregation of matter has three modes of continuance: first, nourished growth; second, outflow; third, arising from maturation. Nourished growth is of two kinds: growth pervading a locus, and growth intensifying a mark. Outflow is of four kinds: outflow from nourished growth, outflow from maturation, outflow from alteration, and outflow of intrinsic nature. Arising from maturation is of two kinds: what arises as the very substance of maturation is called "arising from maturation," and what arises from maturation is called "arising from maturation." Again, the aggregations of matter operate, in brief, in dependence on six loci: the locus of establishing, the locus of concealment, the locus of resources, the locus on which the faculties rest, the locus of the faculties, and the locus that is the province of meditative concentration.

Two · The Class of Mind and Mental Factors in Association

The five classes of mental factor.

復次，於心心所品中，有心可得，及五十三心所可得。謂作意等，乃至尋伺為後邊，如前說。問：如是諸心所，幾依一切處心生，一切地、一切時、一切耶？答：五。謂作意等，思為後邊。幾依一切處心生，一切地，非一切時、非一切耶？答：亦五。謂欲等，慧為後邊。幾唯依善，非一切處心生；然一切地，非一切時、非一切耶？答：謂信等，不害為後邊。幾唯依染污，非一切處心生，非一切地、非一切時、非一切耶？答：謂貪等，不正知為後邊。幾依一切處心生，非一切地、非一切時、非一切耶？答：謂惡作等，伺為後邊。

Further: within the class of mind and mental factors, mind can be found, and fifty-three mental factors can be found — namely attention and the rest, down through applied and sustained thought as the last, as said before. Question: of these mental factors, how many arise in every mind, in every stage, at all times, and universally? Answer: five — namely attention and the rest, down through volition as the last [the five omnipresent]. How many arise in every mind, in every stage, but not at all times and not universally? Answer: five likewise — namely desire and the rest, down through discernment as the last [the five object-specific]. How many arise only dependent on the wholesome, not in every mind, yet in every stage, but not at all times and not universally? Answer: faith and the rest, down through non-harming as the last [the eleven wholesome]. How many arise only dependent on the defiled, not in every mind, not in every stage, not at all times, and not universally? Answer: greed and the rest, down through improper knowing as the last [the root and secondary afflictions]. How many arise in every mind, but not in every stage, not at all times, and not universally? Answer: remorse and the rest, down through sustained thought as the last [the four indeterminate].

Attention properly arising · the five consciousnesses giving rise to mental consciousness.

復次，根不壞境界現前，能生作意正起，爾時從彼識乃得生。云何根不壞？謂有二種因。一、不滅壞故；二、不羸劣故。云何境界現前？謂或由所依處故，或由自性故，或由方故，或由時故，或由顯了不顯了故，或由全分及一分故。若四種障所不障礙，亦非極遠。謂覆蔽障、隱沒障、映奪障、幻惑障。極遠有二種。謂處所極遠、損減極遠。云何能生作意正起？由四因故。一、由欲力，二、由念力，三、由境界力，四、由數習力。云何由欲力？謂若於是處心有愛著，心則於彼多作意生。云何由念力？謂若於彼已善取其相、已極作想，心則於彼多作意生。云何由境界力？謂若彼境界或極廣大、或極可意正現在前，心則於彼多作意生。云何由數習力？若於彼境界已極串習、已極諳悉，心即於彼多作意生。若異此者，應於一所緣境，唯一作意一切時生。又非五識身有二剎那相隨俱生，亦無展轉無間更互而生。又一剎那五識身生已，從此無間，必意識生。從此無間，或時散亂，或耳識生，或五識身中隨一識生。若不散亂，必定意識中第二決定心生。由此尋求、決定二意識故，分別境界。又由二種因故，或染污，或善法生。謂分別故，及先所引故。意識中所有，由二種因。在五識者，唯由先所引故。所以者何？由染污及善意識力所引故，從此無間，於眼等識中，染污及善法生。不由分別，彼無分別故。由此道理，說眼等識隨意識轉。

Further: when the faculty is unimpaired and the object is present, and the productive attention properly arises, at that moment the [sense-]consciousness can then arise from it. What is "the faculty unimpaired"? There are two causes: first, that it is not destroyed; second, that it is not enfeebled. What is "the object present"? Either by way of the locus of support, or by way of its intrinsic nature, or by way of place, or by way of time, or by way of being manifest or unmanifest, or by way of the whole or a part; provided it is not obstructed by the four kinds of obstruction, and is not too far off. The four obstructions are: the obstruction of covering, the obstruction of hiddenness, the obstruction of being outshone, and the obstruction of illusion-bewitchment. Being too far off is of two kinds: too far off in place, and too far off through diminution. What is "the productive attention properly arising"? By four causes: first, by the force of desire; second, by the force of mindfulness; third, by the force of the object; fourth, by the force of repeated practice. What is by the force of desire? If the mind has craving and attachment toward a certain place, the mind will give rise to attention there abundantly. What is by the force of mindfulness? If one has already grasped its mark well and formed a strong conception of it, the mind will give rise to attention there abundantly. What is by the force of the object? If that object is exceedingly vast, or exceedingly agreeable, and is directly present, the mind will give rise to attention there abundantly. What is by the force of repeated practice? If one has already grown thoroughly habituated to and thoroughly familiar with that object, the mind will give rise to attention there abundantly. Were it otherwise, then toward a single object there would arise only a single attention at all times. Again, the fivefold body of consciousness does not have two moments arising together in succession, nor do [the five] arise alternately one immediately after another. Again, once the fivefold body of consciousness has arisen in a single moment, immediately thereafter mental consciousness must arise. Immediately thereafter, either there is at times distraction, or ear-consciousness arises, or some one consciousness among the fivefold body of consciousness arises. If there is no distraction, then within mental consciousness a second "deciding mind" must arise. It is through these two [operations of] mental consciousness — investigating and deciding — that the object is discriminated. Again, through two causes either the defiled or the wholesome arises: namely by discrimination, and by prior drawing-forth. What is within mental consciousness [arises] through the two causes; what is in the five consciousnesses [arises] only through prior drawing-forth. Why? Because it is drawn forth by the force of the defiled and wholesome mental consciousness — immediately thereafter, in the eye and the other consciousnesses, the defiled and the wholesome arise, not by discrimination, for those [five] are without discrimination. By this reasoning the eye and the other consciousnesses are said to operate in dependence on mental consciousness.

The single moment of mind · the differentiation of discernment.

如經言：起一心，若眾多心。云何安立此一心耶？謂世俗言說一心剎那，非生起剎那。云何世俗言說一心剎那？謂一處為依止，於一境界事有爾所了別生，總爾所時名一心剎那。又相似相續，亦說名一，與第二念極相似故。又意識任運散亂，緣不串習境時無欲等生，爾時意識名率爾墮心，唯緣過去境。五識無間所生意識，或尋求、或決定，唯應說緣現在境，若此即緣彼境生。又識能了別事之總相。即此所未了別所了境相，能了別者，說名作意。即此可意、不可意、俱相違相，由觸了別。即此攝受、損害、俱相違相，由受了別。即此言說因相，由想了別。即此邪、正、俱相違行因相，由思了別。是故說彼作意等，思為後邊，名心所有法。遍一切處、一切地、一切時、一切生。

As the sūtra says: "there arises a single mind, or a manifold of minds." How is this "single mind" to be established? It is a single mind-moment in the conventional way of speaking, not a single arising-moment. What is "a single mind-moment in conventional speech"? Taking one locus as support, so much discernment as arises with respect to one object-matter — that whole span of time is called a single mind-moment. Again, a similar continuum is also called "one," because it is exceedingly similar to the second [moment of] thought. Again, when mental consciousness is spontaneously distracted, and takes as its object an unfamiliar object with no desire and the rest arising, at that time mental consciousness is called the "abruptly-fallen mind," which takes only a past object as its object. The mental consciousness produced immediately after the five consciousnesses — whether investigating or deciding — should be said to take only a present object; if this [mental consciousness] arises, it arises taking that same [present] object. Again, consciousness is able to discern the general mark of a thing. That which discerns the [particular] mark of the discerned object not yet discerned by [consciousness] is named "attention." The agreeable, disagreeable, and neither-of-these mark is discerned by "contact." The mark of receiving, of harm, and of neither is discerned by "feeling." The mark that is the cause of verbal expression is discerned by "perception." The mark that is the cause of wrong, right, and neither-of-these conduct is discerned by "volition." Therefore those [factors] — attention and the rest, down through volition as the last — are called mental factors, present in every mind, every stage, at all times, and in every birth.

The intrinsic nature and the activity of the omnipresent and the object-specific.

作意云何？謂心迴轉。觸云何？謂三和合。受云何？謂領納。想云何？謂了像。思云何？謂心造作。欲云何？謂於可樂事，隨彼彼行，欲有所作性。勝解云何？謂於決定事，隨彼彼行，印可隨順性。念云何？謂於串習事，隨彼彼行，明了記憶性。三摩地云何？謂於所觀察事，隨彼彼行，審慮所依心一境性。慧云何？謂即於所觀察事，隨彼彼行，簡擇諸法性。或由如理所引，或由不如理所引，或由非如理非不如理所引。又作意作何業？謂引心為業。觸作何業？謂受、想、思所依為業。受作何業？謂愛生所依為業。想作何業？謂於所緣，令心發起種種言說為業。思作何業？謂發起尋伺身語業等為業。欲作何業？謂發勤為業。勝解作何業？謂於所緣，任持功德過失為業。念作何業？謂於久遠所思、所作、所說，憶念為業。三摩地作何業？謂智所依為業。慧作何業？謂於戲論所行染污清淨，隨順推求為業。

What is attention? The turning of the mind [toward an object]. What is contact? The concurrence of the three [faculty, object, and consciousness]. What is feeling? Reception. What is perception? The grasping of an image. What is volition? The mind's shaping [of activity]. What is desire? Toward a delightsome matter, following after it in this way and that, the nature of wanting to act. What is resolute conviction? Toward a settled matter, following after it in this way and that, the nature of endorsing and going along with it. What is mindfulness? Toward a familiar matter, following after it in this way and that, the nature of clear remembrance. What is meditative concentration? Toward a matter under examination, following after it in this way and that, the one-pointedness of mind that is the support of deliberation. What is discernment? Toward that same matter under examination, following after it in this way and that, the nature of selecting among phenomena — whether drawn forth in accordance with principle, or drawn forth not in accordance with principle, or drawn forth neither in accordance nor not in accordance with principle. Again, what activity does attention perform? Its activity is to draw the mind [to its object]. What activity does contact perform? Its activity is to be the support of feeling, perception, and volition. What activity does feeling perform? Its activity is to be the support for the arising of craving. What activity does perception perform? Its activity is, toward an object, to make the mind give rise to various verbal expressions. What activity does volition perform? Its activity is to set in motion applied and sustained thought, bodily and verbal action, and the like. What activity does desire perform? Its activity is to set forth effort. What activity does resolute conviction perform? Its activity is, toward an object, to hold fast to its merits and faults. What activity does mindfulness perform? Its activity is to keep in memory what was long ago thought, done, and said. What activity does meditative concentration perform? Its activity is to be the support of knowledge. What activity does discernment perform? Its activity is, with respect to the defiled and pure that operate amid conceptual proliferation, to accord with and seek [the truth] out.

Three · Establishing the Three Times

云何建立三世？謂諸種子不離法故，如法建立。又由與果、未與果故。若諸果法，若已滅相，是過去；有因未生相，是未來；已生未滅相，是現在。

How are the three times established? Because the seeds are not apart from the phenomena, they are established in accord with the phenomena; and also by way of [a cause] having given its fruit or not yet given its fruit. As for the resultant phenomena: what has the mark of having ceased is the past; what has a cause but the mark of not-yet-arisen is the future; what has arisen but has the mark of not-yet-ceased is the present.

Four · Establishing the Four Characteristics (Arising, Aging, Abiding, Impermanence)

云何建立生、老、住、無常？謂於一切處識相續中，一切種子相續俱行建立。由有緣力故，先未相續生法，今最初生，是名生有為相。即此變異性，名老有為相。此復二種。一、異性變異性，二、變性變異性。由有相似生故，立異性變異性。由有不相似生故、立變性變異性。即已生時，唯生剎那隨轉故，名住有為相。生剎那後，剎那不住故，名無常有為相。如是即約諸法分位差別，建立四相。

How are arising, aging, abiding, and impermanence established? By the fact that, in the consciousness-continuum everywhere, all the seeds operate together in continuity. Through the force of conditions, a phenomenon that formerly did not arise in continuity now arises for the first time — this is called the conditioned characteristic of "arising." That very alteration-nature is called the conditioned characteristic of "aging"; and this is of two kinds: the alteration into a different [quality] and the alteration into a [wholly] transformed [quality]. Because there is arising that is similar [to what preceded], the "alteration into a different quality" is posited; because there is arising that is dissimilar, the "alteration into a transformed quality" is posited. At the very time of having arisen, because it operates only for the arising-moment, it is called the conditioned characteristic of "abiding"; and after the arising-moment, because it does not abide from moment to moment, it is called the conditioned characteristic of "impermanence." In this way, precisely by way of the differentiation of the phase-positions of phenomena, the four characteristics are established.

Five · Establishing the Four Conditions

又有四緣。一、因緣，二、等無間緣，三、所緣緣，四、增上緣。因緣者，謂種子。等無間緣者，謂若此識無間，諸識決定生，此是彼等無間緣。所緣緣者，謂諸心心所所緣境界。增上緣者，謂除種子，餘所依，如眼及助伴法。望眼識，所餘識亦爾。又善不善性能取愛非愛果。如是等類，名增上緣。又由種子故，建立因緣。由自性故，立等無間緣。由所緣境故，立所緣緣。由所依及助伴等故，立增上緣。如經言：諸因諸緣能生識者，彼即此四。因緣一種，亦因亦緣，餘唯是緣。

Again, there are four conditions: first, the causal condition; second, the immediately-antecedent condition; third, the objective condition; fourth, the dominant condition. The causal condition is the seed. The immediately-antecedent condition: if immediately upon this consciousness [certain other] consciousnesses definitely arise, this [prior consciousness] is their immediately-antecedent condition. The objective condition is the object taken as object by mind and mental factors. The dominant condition: setting aside the seed, the other supports — such as the eye and the accompanying-aid phenomena — with respect to eye-consciousness; and so too the other consciousnesses. Again, a wholesome or unwholesome nature is able to take on agreeable or disagreeable fruit; kinds such as these are named the dominant condition. Again, it is by way of the seed that the causal condition is established; by way of intrinsic nature that the immediately-antecedent condition is established; by way of the object that the objective condition is established; by way of the support and the accompanying aids and the rest that the dominant condition is established. As the sūtra says: "the causes and conditions able to produce consciousness" — these are just these four. The causal condition alone is both cause and condition; the rest are condition only.

Six · The Gate of the Differentiations of the Wholesome and the Rest (The Three Natures · The Phase-Positions · Glossing the Names of the Bases)

The three natures · the differentiations of the wholesome.

又如經言：善、不善、無記者，彼差別云何？謂諸善法，或立一種。由無罪義故。或立二種。謂生得善及方便善。或立三種。謂自性善、相應善、等起善。或立四種。謂順福分善、順解脫分善、順決擇分善、及無漏善。或立五種。謂施性善、戒性善、修性善、愛果善、離繫果善。或立六種。謂善色、受、想、行、識及擇滅。或立七種。謂念住所攝善、正勤所攝善、神足所攝善、根所攝善、力所攝善、覺支所攝善、道支所攝善。或立八種。謂起迎、合掌、問訊、禮敬業所攝善，讚彼妙說、稱揚實德所攝善，供承病者所攝善，敬事師長所攝善，隨善所攝善，勸請所攝善，迴向所攝善，修無量所攝善。或立九種。謂方便、無間、解脫、勝進道所攝善，及軟、中、上、世、出世道所攝善。或立十種，謂有依善、無依善、聞所生善、思所生善、律儀所攝善、非律儀非不律儀所攝善、根本眷屬所攝善、聲聞乘所攝善、獨覺乘所攝善、大乘所攝善。又立十種。謂欲界繫善；初、二、三、四、靜慮繫善；空無邊處、識無邊處、無所有處、非想非非想處繫善；無漏所攝善。又有十種。謂十善業道。又有十種。謂無學正見，乃至正解脫、正智。又有十種。謂能感八福生，及轉輪王善，及趣不動善。如是等類，諸善差別。略說善有二種義。謂取愛果義，善了知事及彼果義。不善法者，謂與善法相違，及能為障礙，由能取不愛果故，及不正了知事故。無記法者，略有四種。謂異熟生，及一分威儀路、工巧處及變化。若諸工巧但為戲樂，不為活命，非習業想，非為簡擇，此工巧處業是染污；餘是無記。如工巧處，威儀路亦爾。變化有二種。謂善及無記。

Again, as the sūtra says: "the wholesome, the unwholesome, the indeterminate" — how are they differentiated? As for the wholesome phenomena: one may posit one kind — by the sense of being without fault. Or two kinds: the wholesome that is acquired by birth, and the wholesome of applied effort. Or three kinds: wholesome by intrinsic nature, wholesome by association, and wholesome by concomitant arousal. Or four kinds: the wholesome conducing to merit, conducing to liberation, conducing to penetrating discernment, and the uncontaminated wholesome. Or five kinds: wholesome by way of giving, of moral discipline, of cultivation, the wholesome that is agreeable fruit, and the wholesome that is the fruit of release-from-bondage. Or six kinds: wholesome form, feeling, perception, formations, consciousness, and analytical cessation. Or seven kinds: the wholesome subsumed under the foundations of mindfulness, under right effort, under the bases of spiritual power, under the faculties, under the powers, under the factors of awakening, and under the factors of the path. Or eight kinds: the wholesome subsumed under the acts of rising to welcome, joining palms, inquiring after welfare, and paying homage; under praising others' fine words and extolling their true virtues; under attending the sick; under reverently serving teachers and elders; under rejoicing in the wholesome; under exhortation and entreaty; under dedication; and under cultivating the immeasurables. Or nine kinds: the wholesome subsumed under the path of applied effort, the uninterrupted path, the path of liberation, and the path of distinguished progress; and under the soft, middling, and superior, the worldly and the world-transcending path. Or ten kinds: the wholesome with basis, without basis, born of hearing, born of reflection, subsumed under moral restraint, subsumed under neither-restraint-nor-non-restraint, subsumed under the root and its retinue, subsumed under the śrāvaka vehicle, under the pratyekabuddha vehicle, and under the great vehicle. And another ten kinds: the wholesome bound to the desire realm; bound to the first, second, third, and fourth meditative absorptions; bound to the spheres of boundless space, boundless consciousness, nothingness, and neither-perception-nor-non-perception; and the wholesome subsumed under the uncontaminated. And another ten kinds: the ten wholesome courses of action. And another ten kinds: the right view of one beyond training, down through right liberation and right knowledge. And another ten kinds: the wholesome able to bring about the eight meritorious births, the wholesome of a wheel-turning king, and the wholesome tending toward the immovable. Kinds such as these are the differentiations of the wholesome. In brief, the wholesome has two senses: the sense of taking on agreeable fruit, and the sense of rightly knowing a matter and its fruit. The unwholesome phenomena are those contrary to the wholesome and able to be an obstruction — because they take on disagreeable fruit and do not rightly know a matter. The indeterminate phenomena are, in brief, of four kinds: that which arises from maturation, and a portion of deportment, of craft, and of transformation. If a craft is only for amusement, not for making a living, without thought of practicing a trade and without discrimination, then that craft-activity is defiled; the rest is indeterminate. As with craft, so too with deportment. Transformation is of two kinds: the wholesome and the indeterminate.

The differentiations of the phase-positions (the six faculties and six objects · from one kind to eleven kinds).

The eye: one may posit one kind (able to see form); or two (the eye of nourished growth, the eye arisen from maturation); or three (the fleshly eye, the divine eye, the eye of discernment); or four (the blinking eye, the unblinking eye, the continuous eye [namely the form-realm eye], the non-continuous eye); or five (the eyes subsumed under the five destinies); or six (one's-own-continuum eye, another's-continuum eye, the comely eye, the ugly eye, the eye with defilement, the eye without defilement); or seven (the eye with consciousness, without consciousness, the strong eye, the weak eye, the eye that is the support of wholesome consciousness, of unwholesome consciousness, of indeterminate consciousness); or eight (the eye as base, the transformed eye, the eye arisen from the maturation of wholesome action, of unwholesome action, the eye nourished by food, nourished by sleep, nourished by the holy life, nourished by concentration); or nine (the attained eye, the not-yet-attained eye, the formerly-attained eye, the never-yet-attained eye, the once-attained-then-lost eye, the eye to be abandoned, the eye not to be abandoned, the abandoned eye, the not-yet-abandoned eye); a tenfold division there is none; or eleven kinds (past eye, future eye, present eye, inner eye, outer eye, coarse eye, fine eye, inferior eye, superior eye, far eye, near eye).

復次，眼有一種。謂能見色。或立二種。謂長養眼、異熟生眼。或立三種。謂肉眼、天眼、慧眼。或立四種。謂有瞚眼、無瞚眼、恒相續眼、不恒相續眼。恒相續者，謂色界眼。或立五種。謂五趣所攝眼。或立六種。謂自相續眼、他相續眼、端嚴眼、醜陋眼、有垢眼、無垢眼、或立七種。謂有識眼、無識眼、強眼、弱眼、善識所依眼、不善識所依眼、無記識所依眼。或立八種。謂依處眼、變化眼、善業異熟生眼、不善業異熟生眼、食所長養眼、睡眠長養眼、梵行長養眼、定所長養眼。或立九種。謂已得眼、未得眼、曾得眼、未曾得眼、得已失眼、應斷眼、不應斷眼、已斷眼、非已斷眼。或立十種者、無。或立十一種。謂過去眼、未來眼、現在眼、內眼、外眼、麁眼、細眼、劣眼、妙眼、遠眼、近眼、如眼如是，耳等亦爾。是中差別者，謂增三、增四。三種耳者，謂肉所纏耳、天耳、審諦耳。四種耳者，謂恒相續耳、不恒相續耳、高聽耳、非高聽耳。三種鼻舌者，謂光淨、不光淨、及被損。四種鼻舌者，謂恒相續、不恒相續、有識、無識。三種身者，謂滓穢處、非滓穢處、及一切遍諸根所隨逐故。四種身者，謂恒相續、不恒相續、有自然光、無自然光。

As with the eye, so too with the ear and the rest. The difference among them lies in "adding a three" and "adding a four." The three kinds of ear: the ear enwrapped in flesh, the divine ear, the examining ear. The four kinds of ear: the continuous ear, the non-continuous ear, the far-hearing ear, the non-far-hearing ear. The three kinds of nose and tongue: the lustrous, the non-lustrous, and the damaged. The four kinds of nose and tongue: the continuous, the non-continuous, the one with consciousness, the one without consciousness. The three kinds of body: the impure locus, the non-impure locus, and [the body] as that which is followed everywhere by all the faculties. The four kinds of body: the continuous, the non-continuous, the one with natural radiance, the one without natural radiance.

The mental faculty: one may posit one kind (by the sense of cognizing phenomena); or two (the mental faculty fallen into designation and the mental faculty not fallen into designation — the former being the mental faculty of one who discerns names-and-words, the latter the mental faculty of an infant; or again, the former the worldly mental faculty, the latter the world-transcending mental faculty); or three (mind, mentation, consciousness); or four (wholesome, unwholesome, obstructed-indeterminate, unobstructed-indeterminate); or five (the five phase-differences: the causal phase, the resultant phase, the pleasant phase, the painful phase, the neither-painful-nor-pleasant phase); or six (the sixfold body of consciousness); or seven (in dependence on the seven stations of consciousness); or eight (associated with designating-verbal contact, associated with resistance-contact, dependent on greedy relish, dependent on renunciation, having relish of craving, without relish of craving, worldly, world-transcending); or nine (in dependence on the nine abodes of sentient beings); a tenfold division there is none; or eleven kinds (as said before); or twelve kinds, namely the twelve minds — the desire-realm's wholesome mind, unwholesome mind, obstructed-indeterminate mind, and unobstructed-indeterminate mind [four]; the form realm has three minds, excluding the unwholesome; the formless realm likewise [three]; the world-transcending minds are of two kinds — those of the trainee and of the one beyond training.

或立一種意。謂由識法義故。或立二種。謂墮施設意、不墮施設意。初謂了別名言者意，後謂嬰兒意。又初謂世間意，後謂出世間意。或立三種。謂心、意、識。或立四種。謂善、不善、有覆無記、無覆無記。或立五種。謂五位差別：一、因位，二、果位，三、樂位，四、苦位，五、不苦不樂位。或立六種。謂六識身。或立七種。謂依七識住。或立八種。謂增語觸相應、有對觸相應、依耽嗜、依出離、有愛味、無愛味、世間、出世間。或立九種。謂依九有情居。或立十種者，無。或立十一種，如前說。或立十二種，即十二心。謂欲界善心、不善心、有覆無記心、無覆無記心。色界有三心，除不善；無色界亦爾。出世間心有二種。謂學及無學。

Color [as visible form]: one may posit one kind (by the sense of being the province of the eye); or two (inner color, outer color); or three (manifest color, shape-color, expressive color); or four (color of dependent radiance, color of independent radiance, color of proper and improper radiance, color of accumulated abiding); or five (by way of the difference of the five destinies); or six (color subsumed under establishing, subsumed under concealment, subsumed under the objective field, color of the sentient class, color of the non-sentient class, visible-and-resistant color); or seven (by way of the difference of the seven kinds of appropriated matter); or eight (spoken of by way of the eight worldly mixtures: the mixed color of terrain, of mountains, of gardens-groves-pools-ponds and the like, of palaces, of workplaces, of painting, of metalwork, and of implements); or nine (past, future, present, coarse, fine, inferior, superior, far, near); or ten (the ten kinds of implement).

或立一種色。謂由眼所行義故。或立二種謂內色、外色。或立三種。謂顯色、形色、表色。或立四種。謂有依光明色、無依光明色、正不正光明色、積集住色。或立五種。謂由五趣差別故。或立六種。謂建立所攝色、覆藏所攝色、境界所攝色、有情數色、非有情數色、有見有對色。或立七種。謂由七種攝受事差別故。或立八種。謂依八世雜說：一、地分雜色，二、山雜色，三、園林池沼等雜色，四、宮室雜色，五、業處雜色，六、彩畫雜色，七、鍛業雜色，八、資具雜色。或立九種。謂若過去、若未來、若現在、若麁、若細、若劣、若妙、若遠、若近。或立十種。謂十種資具。

Sound: one may posit one kind (by the sense of being the province of the ear); or two (sound of definitive meaning, sound of non-definitive meaning); or three (sound caused by appropriated elements, sound caused by unappropriated elements, sound caused by both); or four (wholesome, unwholesome, obstructed-indeterminate, unobstructed-indeterminate); or five (by way of the difference of the five destinies); or six (the sound of upholding and reciting, the sound of inquiry, the sound of expounding the Dharma, the sound of debate and adjudication, the sound of the successive teaching of transgression and emergence, and clamorous sound); or seven (male voice, female voice, low tone, middle tone, high tone, the sounds of birds and beasts and the like, the sound of wind-blown forest thickets); or eight (the four noble utterances and the four ignoble utterances — the four ignoble utterances being: saying "seen" of what is not seen and "not seen" of what is seen, the ignoble utterance; saying "heard" of what is not heard and "not heard" of what is heard, the ignoble utterance; saying "sensed" of what is not sensed and "not sensed" of what is sensed, the ignoble utterance; saying "known" of what is not known and "not known" of what is known, the ignoble utterance; the four noble utterances being: saying "seen" of what is seen and "not seen" of what is not seen, the noble utterance; saying "heard" of what is heard and "not heard" of what is not heard, the noble utterance; saying "sensed" of what is sensed and "not sensed" of what is not sensed, the noble utterance; saying "known" of what is known and "not known" of what is not known, the noble utterance); and there is another eightfold (the four wholesome verbal courses of action, the four unwholesome verbal courses of action); or nine (past, future, present, down through far and near); or ten (the sounds subsumed under the five entertainments — and what are these? the sound accompanying dance, the sound accompanying song, the sound accompanying strings and pipes, the sound accompanying women, the sound accompanying men, the sound accompanying the conch, the sound accompanying the waist-drum and the like, the sound accompanying the gang-drum and the like, the sound accompanying the dudumbha-drum and the like, and the sound of jesting-cries).

或立一種聲。謂由耳所行義故。或立二種。謂了義聲、不了義聲。或立三種。謂因受大種聲、因不受大種聲、因俱大種聲。或立四種。謂善、不善、有覆無記、無覆無記。或立五種。謂由五趣差別故。或立六種。一、受持讀誦聲，二、請問聲，三、說法聲，四、論議決擇聲，五、展轉言教若犯若出聲，六、喧雜聲。或立七種。謂男聲、女聲、下聲、中聲、上聲、鳥獸等聲、風林叢聲。或立八種。謂四聖言聲，四非聖言聲。四非聖言者，一、不見言見、見言不見非聖言；二、不聞言聞、聞言不聞非聖言；三、不覺言覺、覺言不覺非聖言；四、不知言知、知言不知非聖言。四聖言者，一、見言見、不見言不見聖言；二、聞言聞、不聞言不聞聖言；三、覺言覺、不覺言不覺聖言；四、知言知、不知言不知聖言。又有八種。謂四善語業道，四不善語業道。或立九種。謂過去、未來、現在，乃至若遠、若近。或立十種。謂五樂所攝聲。此復云何？一、舞俱行聲，二、歌俱行聲，三、絃管俱行聲，四、女俱行聲，五、男俱行聲，六、螺俱行聲，七、腰等鼓俱行聲，八、岡等鼓俱行聲，九、都曇等鼓俱行聲，十、俳叫聲。

Smell: one may posit one kind (by the sense of being the province of the nose); or two (inner and outer); or three (agreeable, disagreeable, and middling smell); or four (the four great smells: aloeswood, sturuka-incense, dragon-brain [camphor], and musk); or five (root-smell, stalk-smell, leaf-smell, flower-smell, fruit-smell); or six (the smell of food, of drink, of clothing, of adornments, of vehicles, of palaces); or seven (bark-smell, leaf-smell, supkumela-smell, sandalwood-smell, the three-pungents-smell, incense-smell, powder-smell); or eight (co-born smell, non-co-born smell, continuous smell, non-continuous smell, mixed smell, pure smell, pungent smell, non-pungent smell); or nine (past, future, present, and so on as said before); or ten (female smell, male smell, one-finger smell, two-finger smell, saliva-smell, nasal-mucus smell, the smell of fat-marrow-pus-blood, flesh-smell, mingled smell, mire-smell).

或立一種香。謂由鼻所行義故。或立二種。謂內及外。或立三種。謂可意、不可意、及處中香。或立四種。謂四大香。一、沈香，二、窣堵魯迦香，三、龍腦香，四、麝香。或立五種。謂根香、莖香、葉香、花香、果香。或立六種。謂食香、飲香、衣香、莊嚴具香、乘香、宮室香。或立七種。謂皮香、葉香、素泣謎羅香、栴檀香、三辛香、熏香、末香。或立八種。謂俱生香、非俱生香、恒續香、非恒續香、雜香、純香、猛香、非猛香。或立九種。謂過去、未來、現在等，如前說。或立十種。謂女香、男香、一指香、二指香、唾香、洟香、脂髓膿血香、肉香、雜糅香、淤埿香。

Taste: one may posit one kind (by the sense of being the province of the tongue); or two (inner and outer); or three (the agreeable and the rest, as said before); or four (barley-taste, rice-taste, wheat-taste, and the taste of the lesser grains); or five (the taste of alcoholic drink, of non-alcoholic drink, of vegetables, of forest-fruits, of [ordinary] food); or six (sweet, bitter, and so on); or seven (the taste of clarified butter, of oil, of honey, the fermented taste of sugarcane, the taste of curds, of salt, of flesh); or eight (as told of smell); or nine (also as told of smell); or ten (the chewable taste, the bitable taste, the lickable taste, the drinkable taste, the suckable taste, the roast-dried taste, the satisfying taste, the healing taste, the cleansing taste, the habitually-taken taste — the last five being the tastes of medicines).

或立一種味。謂由舌所行義故。或立二種。謂內及外。或立三種。謂可意等如前說。或立四種。謂大麥味、粳稻味、小麥味、餘下穀味。或立五種。謂酒飲味、非酒飲味、蔬菜味、林果味、所食味。或立六種。謂甘苦等。或立七種。謂酥味、油味、蜜味、甘蔗變味、乳酪味、鹽味、肉味。或立八種。如香說。或立九種。亦如香說。或立十種。謂可嚼味、可噉味、可甞味、可飲味、可吮味、可爆乾味、充足味、休愈味、盪滌味、常習味。後五謂諸藥味。

The tangible: one may posit one kind (by the sense of being the province of the body); or two (as told of smell); or three (the agreeable and the rest); or four (the touch of stroking, of pressing, of striking, of kneading); or five (the difference of the five destinies), and there is a further fivefold (the touch of mosquitoes and gadflies, wind, sun, snake, scorpion, and the like); or six (painful, pleasant, neither-painful-nor-pleasant, co-born, subsumed under the treatable, subsumed under the remedial); or seven (the touch of the hard-and-firm, of the flowing-moist, of warmth, of movement, of leaping-and-falling, of rubbing-and-pressing, of bodily alteration — that is, the moist-and-smooth and the like); or eight (the touch of a hand, the touch of a clod, the touch of a staff, the touch of a blade, the touch of cold, the touch of warmth, the touch of hunger, the touch of thirst); or nine (as told of smell); or ten (the touch of food, of drink, of vehicles, of clothing, of adornments, of bed-and-seat, of stools-benches-tables-pillows and square couches, the touch of a woman, the touch of a man, and the touch of the mutual enjoyment of the two [sexes]).

或立一種觸。謂由身所行義故。或立二種。如香說。或立三種。謂可意等。或立四種。謂摩觸、搦觸、打觸、揉觸。或立五種。謂五趣差別。又有五種。謂蚊䗈風日蛇蠍等觸。或立六種。謂苦、樂、不苦不樂、俱生、所治攝、能治攝。或立七種。謂堅鞕觸、流濕觸、煖觸、動觸、跳墮觸、摩按觸、身變異觸。謂濕滑等。或立八種。謂手觸觸、塊觸觸、杖觸觸、刀觸觸、冷觸觸、煖觸觸、飢觸觸、渴觸觸。或立九種。如香說。或立十種。謂食觸、飲觸、乘觸、衣觸、莊嚴具觸、床坐觸、机橙臺枕及方座觸、女觸、男觸、彼二相事受用觸。

The eighty-seven phenomena of the mental-object element.

略說法界，若假若實，有八十七法。彼復云何？謂心所有法有五十三，始從作意，乃至尋、伺為後邊。法處所攝色有二種。謂律儀不律儀所攝色、三摩地所行色。不相應行有二十四種，謂得、無想定、滅盡定、無想異熟、命根、眾同分、異生性、生、老、住、無常、名身、句身、文身、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合。無為有八事。謂虛空、非擇滅、擇滅、善、不善、無記法真如、不動、想受滅。如是無為，廣八略六，若六若八，平等平等。復次，法界或立一種。謂由意所行義。或立二種。謂假所攝法、非假所攝法。或立三種。謂有色、無色、及有為無為。或立四種。謂有色假所攝法、無色心所有所攝法、無色不相應假所攝法、無色無為假非假所攝法。或立五種。謂色、心所法、心不相應行、善、無記無為。或立六種。謂受、想、相應行、不相應行、色、無為。或立七種。謂受、想、思、染污、不染污、色、無為。或立八種。謂善、不善、無記、受、想、行、色、無為。或立九種。謂由過去、未來等差別。或立十種。謂由十種義。一、隨逐生義；二、領所緣義；三、取所緣相義；四、於所緣造作義；五、即彼諸法分位差別義；六、無障礙義；七、常離繫義；八、常非離繫義；九、常無顛倒義；十、苦樂離繫義、非受離繫義及受離繫義。如是若內若外六處所攝法，差別分別有六百六十。

In brief, the mental-object element, be it nominal or real, has eighty-seven phenomena. What are they? The mental factors are fifty-three, beginning from attention down through applied and sustained thought as the last. The form subsumed under the mental-object base is of two kinds: form subsumed under restraint and non-restraint, and form that is the province of meditative concentration. The formations dissociated [from mind] are twenty-four: attainment, the attainment of non-perception, the attainment of cessation, the maturation of non-perception, the life-faculty, the class-homogeneity, the state of an ordinary being, arising, aging, abiding, impermanence, the word-body, the phrase-body, the syllable-body, continuance, determined distinction, correspondence, rapidity, sequence, time, place, number, combination, and non-combination. The unconditioned has eight items: space, non-analytical cessation, analytical cessation, the suchness of the wholesome, the unwholesome, and the indeterminate [three], the immovable, and the cessation of perception-and-feeling. Thus the unconditioned is eight when set out at length and six when abridged; whether six or eight, they are equal and equal. Further, the mental-object element: one may posit one kind (by the sense of being the province of the mental faculty); or two (phenomena subsumed under the nominal, phenomena not subsumed under the nominal); or three (having form, formless, and conditioned-and-unconditioned); or four (the nominal-subsumed phenomena that have form, the mental-factor-subsumed phenomena that are formless, the dissociated-nominal-subsumed phenomena that are formless, the unconditioned nominal-and-non-nominal-subsumed phenomena that are formless); or five (form, mental factors, formations dissociated from mind, the wholesome, and the indeterminate unconditioned); or six (feeling, perception, associated formations, dissociated formations, form, the unconditioned); or seven (feeling, perception, volition, the defiled, the undefiled, form, the unconditioned); or eight (wholesome, unwholesome, indeterminate, feeling, perception, formations, form, the unconditioned); or nine (by the difference of past, future, and the rest); or ten (by way of ten senses: first, the sense of following upon arising; second, the sense of taking in an object; third, the sense of grasping the mark of an object; fourth, the sense of shaping [activity] toward an object; fifth, the sense of the differentiation of the phase-positions of those phenomena; sixth, the sense of unobstructedness; seventh, the sense of constant release-from-bondage; eighth, the sense of constant non-release-from-bondage; ninth, the sense of constant non-inversion; tenth, the sense of release-from-bondage regarding pain-and-pleasure, of non-release-from-bondage regarding feeling, and of release-from-bondage regarding feeling). Thus the phenomena subsumed under the six bases, inner and outer, when differentiated and distinguished, number six hundred and sixty.

Seven · Glossing the Names of the Bases

復次，屢觀眾色，觀而復捨，故名為眼。數數於此聲至能聞，故名為耳。數由此故能嗅諸香，故名為鼻。能除飢羸、數發言論、表彰呼召，故名為舌。諸根所隨，周遍積聚，故名為身。愚夫長夜，瑩飾藏護，執為己有，計為我所我及我所。又諸世間，依此假立種種名想。謂之有情、人、與命者、生者、意生、及儒童等。故名為意。數可示現，在其方所，質量可增，故名為色。數宣數謝，隨增異論，故名為聲。離質潛形，屢隨風轉，故名為香。可以舌甞，屢招疾苦，故名為味。數可為身之所證得，故名為觸。遍能任持，唯意境性，故名為法。如是等類，諸法差別應知。

Further: because it repeatedly contemplates the manifold of forms and, having contemplated, lets them go, it is named the "eye" [the contemplating one]. Because sound repeatedly reaches it and it is able to hear, it is named the "ear." Because through it one is able to smell the various smells, it is named the "nose." Because it can remove hunger and weakness, and repeatedly gives rise to speech, proclaiming and calling out, it is named the "tongue." Because it is that which all the faculties follow and are gathered together throughout, it is named the "body." Because the foolish, through the long night, embellish, hide, and guard it, grasping it as their own and reckoning it as "mine," as "I" and "mine"; and because the world, in dependence on it, nominally posits all sorts of names and notions — calling it a sentient being, a person, a living one, a born one, mind-born, a young brahmin, and the like — it is named the "mental faculty." Because it can repeatedly be made manifest, exists in a place and locale, and its mass can increase, it is named "color" [visible form]. Because it repeatedly sounds forth and repeatedly fades, following upon the increase of various discourses, it is named "sound." Because it leaves its substance and lurks in form, repeatedly turning along with the wind, it is named "smell." Because it can be tasted with the tongue and repeatedly brings on illness, it is named "taste." Because it can repeatedly be realized by the body, it is named "the tangible." Because it can universally sustain [phenomena] and is the province of the mental faculty alone, it is named "phenomenon" [the mental object]. Kinds such as these — the differentiations of the phenomena — should be known.

Eight · The Modes of Skill · The Nine Matters That Gather the Buddha's Words

此中重說嗢拕南曰：自性及所依、所緣、助伴、業，由此五種門，諸心差別轉。此中顯由五法、六識身差別轉。謂自性故，所依故，所緣故，助伴故，業故。又復應知蘊善巧攝、界善巧攝、處善巧攝、緣起善巧攝、處非處善巧攝、根善巧攝。又復應知諸佛語言，九事所攝。云何九事？一、有情事，二、受用事，三、生起事，四、安住事，五、染淨事，六、差別事，七、說者事，八、所說事，九、眾會事。有情事者，謂五取蘊。受用事者，謂十二處。生起事者，謂十二分事緣起及緣生。安住事者，謂四食。染淨事者，謂四聖諦。差別事者，謂無量界。說者事者，謂佛及彼弟子。所說事者，謂四念住等菩提分法。眾會事者，所謂八眾。一、剎帝利眾，二、婆羅門眾，三、長者眾，四、沙門眾，五、四大天王眾，六、三十三天眾，七、焰摩天眾，八、梵天眾。又嗢拕南曰：色聚、相應品、世、相、及與緣、善等差別門、巧便、事為後。

Here a summary verse (uddāna) is again stated: "Intrinsic nature, and support, object, accompanying aids, activity — through these five gates the minds operate in their differences." Here it is shown that through five phenomena the sixfold body of consciousness operates in its differences: namely by way of intrinsic nature, of support, of object, of accompanying aids, and of activity. Further, it should be known that there is skill regarding the aggregates, skill regarding the elements, skill regarding the bases, skill regarding dependent origination, skill regarding the possible and the impossible, and skill regarding the faculties. Further, it should be known that the words of the buddhas are gathered under nine matters. What are the nine matters? First, the matter of sentient beings; second, the matter of what is enjoyed; third, the matter of arising; fourth, the matter of abiding; fifth, the matter of defilement and purity; sixth, the matter of differentiation; seventh, the matter of the speaker; eighth, the matter of what is spoken; ninth, the matter of the assembly. The matter of sentient beings is the five appropriated aggregates. The matter of what is enjoyed is the twelve bases. The matter of arising is the twelve-membered dependent origination and dependent arising. The matter of abiding is the four nutriments. The matter of defilement and purity is the four noble truths. The matter of differentiation is the immeasurable elements. The matter of the speaker is the Buddha and his disciples. The matter of what is spoken is the factors of awakening — the four foundations of mindfulness and the rest. The matter of the assembly is the so-called eight assemblies: first, the assembly of khattiyas; second, of brahmins; third, of householders; fourth, of śramaṇas; fifth, of the four great kings; sixth, of the Thirty-three gods; seventh, of the Yama gods; eighth, of the Brahmā gods. And a summary verse (uddāna) again: "The aggregation of matter, the class of association, the times, the characteristics, together with the conditions, the gate of the differentiations of the wholesome and the rest, the modes of skill, and the matters — this last."

〔The Stage of the Mental is concluded. There follows Stage 03, the Stage with Both Applied and Sustained Thought.〕

──────── Fascicle 4 ────────

The Stage of the Mental has been spoken.

The Stage of the Mental, 02-05, Gathering under the Three Aspects (chapter two). The five items, the fourteen gates, dying-and-being-born, the world — all of these speak of how consciousness operates and how it continues on; at this final section the treatise turns back and systematically gathers "all phenomena" — this is the doctrinal capstone of the Stage of the Mental.

A Turn of the Body: Having Finished with Consciousness, Why Set All Phenomena Out as a System?

The Stage of the Mental has run on all this while: the three of mind, mentation, and consciousness; the fifty-one mental factors; dying and taking rebirth; the establishing of the receptacle-world — all of these have been speaking of the one matter of "consciousness" under its various faces. At chapter two, the treatise suddenly turns its body around and opens with a single stroke: "the five items just spoken of, from intrinsic nature down through activity, are, be it known, all gathered under three loci: the aggregation of matter, the class of mind and mental factors, and the unconditioned." It means to gather everything scattered before into three great classes, and then, through eight gates (the aggregation of matter · the class of association · the three times · the four characteristics · the four conditions · the differentiations of the wholesome and the rest · the modes of skill · the nine matters), to establish them one by one.

This turn matters: consciousness-only does not merely say that "consciousness is in motion," but must also say clearly how the phenomenal marks of all phenomena are established. This section is precisely the Yogācāra source of the five-position-hundred-dharmas of the Treatise on the Hundred Dharmas That Open the Gate and of the consciousness-only doctrine of the four conditions. The point of the eye in reading it is to watch how "all phenomena" get folded into a systematic table — and the undertone of that table, from first to last, is "consciousness-only."

Three Loci Gather Everything — the Prototype of the Five Positions of the Hundred Dharmas

Which three are "the three loci"? The aggregation of matter (matter-dharmas), the class of mind and mental factors (the mind-king and the mental factors), and the unconditioned. The treatise then counts them out one by one: the mind-king, the fifty-three mental factors, the form subsumed under the mental-object base, the twenty-four dissociated formations, the eight items of the unconditioned. Set this side by side with the later-composed Treatise on the Hundred Dharmas, and the architecture is plain at a glance — mind-dharmas, mental factors, matter-dharmas, formations dissociated from mind, the unconditioned: precisely the "five positions" of the Hundred Dharmas. The numbers differ a little (Yogācāra: fifty-three mental factors, twenty-four dissociated, eight unconditioned; Hundred Dharmas: fifty-one mental factors, twenty-four dissociated, six unconditioned), but the skeleton of "the five positions gather all phenomena" was already set in place here at chapter two of the Stage of the Mental. The "all phenomena, five positions, hundred dharmas" that a student of consciousness-only commits to memory is rooted right here.

The Aggregation of Matter Has No Subtle Particle — Matter Is Aggregation Only, with No Really-Existent Smallest Grain

Within the gate of the aggregation of matter lies a crucial refutation: "within the aggregation of matter, no subtle particle ever arises singly … nor is the aggregation of matter formed by an assembling of subtle particles; it is only by the analysis of discerning cognition, dividing matter down to the farthest limit of its measure, that a 'subtle particle' is discriminated and nominally posited". When matter-dharmas arise, they arise as "aggregation" (whether fine, middling, or gross); never is there first a set of separate "subtle particles" that are then pieced together into an aggregation. What is called a "subtle particle" (paramāṇu) is merely a concept that discerning cognition, having analyzed matter to its very end, nominally posits — it is not a really-existent smallest grain.

This line carries enormous weight. It says: matter-dharmas have no "really-existent, partless subtle particle" for their foundation — the subtle particle simply is a "part," it cannot be divided again into other subtle particles, and so "the aggregation of matter has parts, the subtle particle has no parts" (「色聚有分非極微」 tr. "the aggregation of matter has parts; the subtle particle is not one that has parts"). The later Twenty Verses refutes the really-existent subtle particle of the non-Buddhists and of the lesser vehicle (a subtle particle, if it has spatial parts, is divisible; if it has no spatial parts, it cannot form an aggregation) — and where that treatise's lance was aimed, its root was already laid down here. Matter is not a heap of motes really existent apart from consciousness, but a manifestation that is "aggregation only, consciousness-transformation only" — the gate of the aggregation of matter, which looks as if it were discussing physics, is at bottom the phenomenal-mark foundation for consciousness-only's refutation of a really-existent outer matter.

And when the treatise discusses how "the four great elements produce derived matter," it buries a still more thoroughgoing consciousness-only line: "the seeds of all the great elements, inner and outer, and of derived matter, all attach to the inner continuous mind". Even the seeds of the earth, water, fire, and wind outside the body (the outer portion) attach to this one continuous thought of mind; only once the seeds of the great elements arise do the seeds of derived matter arise in their train (and so the great elements are called the "producing cause" of derived matter, and have five functions — producing, depending, establishing, sustaining, nourishing). That even the most "outer" matter has its root gathered within the mind — this is where the gate of the aggregation of matter pushes consciousness-only to the limit.

Mind and Mental Factors in Association — the Establishing of the Five-Position Mental Factors and of the Other-Dependent Arising of the Eight Consciousnesses

The gate of association gathers the mental factors into five classes, and asks of each, by way of "dependent on what mind, in what stage, at what time," a question-and-answer: the five omnipresent (dependent on every mind · stage · time · universally), the five object-specific (dependent on every mind · stage, but not every time), the wholesome (dependent only on the wholesome), the defiled (dependent only on the defiled), and the indeterminate (dependent on every mind, but not every stage or time) — this is precisely the treatise-source of the Hundred Dharmas' five positions of mental factors, "omnipresent · object-specific · wholesome · root-and-secondary-afflictions · indeterminate."

More important still, this section spells out finely "how consciousness arises": the faculty unimpaired, the object present, and attention properly arising — only then can consciousness arise; once the five consciousnesses have arisen in a single moment, they must draw forth mental consciousness immediately after; thereupon the investigating mind and the deciding mind arise, and only then can the object be discriminated; "the eye and the other consciousnesses operate in dependence on mental consciousness" (「說眼等識隨意識轉」 tr. "the eye and the other consciousnesses are said to operate in dependence on mental consciousness"). This is the sequence of the dependent arising of the eight consciousnesses — the five consciousnesses like a door, mental consciousness like the master; the first five are only "drawn forth by what precedes" (without discrimination), and discrimination lies in mental consciousness. The single mind-moment, too, is established as a designation of "conventional speech" (not an arising-moment), and the abruptly-fallen mind takes only a past object — every single operation of consciousness is here made into a phenomenal mark and established.

The treatise also answers, in passing, an exceedingly practical question: why does the mind's "attention" always run off toward certain objects? It answers by four forces — the force of desire (the mind has craving and attachment toward it, and so attends to it again and again), the force of mindfulness (having grasped its mark well and remembered it firmly, one keeps going there), the force of the object (the object is especially vast or agreeable, and directly present), and the force of repeated practice (one has grown thoroughly habituated and thoroughly familiar with it). In a word: whatever you crave, whatever you dwell on, whatever you are used to — there the mind runs, again and again. This is not only a phenomenal mark but also a mirror that reveals one's own mind — what practice must turn around is precisely these four forces that drag the mind away.

The Four Conditions · The Four Characteristics — the Consciousness-Only Establishing of Other-Dependent Arising and of Arising-and-Ceasing

The four conditions are given their root definition here: the causal condition (the seed), the immediately-antecedent condition, the objective condition, the dominant condition; "the causal condition alone is both cause and condition; the rest are condition only" (「因緣一種，亦因亦緣，餘唯是緣」 tr. "the causal condition alone is both cause and condition; the rest are condition only"). Consciousness-only says that the arising of all phenomena does not go beyond these four conditions, and the definition is right here — the causal condition is the store-consciousness seed, and this ties dependent arising firmly to the seed-consciousness.

The four characteristics (arising, aging, abiding, impermanence) then make plain: arising-and-ceasing is not four really-existent entities standing outside phenomena, but is "established by way of the differentiation of the phase-positions of phenomena" (「約諸法分位差別，建立四相」 tr. "by way of the differentiation of the phase-positions of phenomena, the four characteristics are established") — within the continuity of seeds, the first arising is named arising, the alteration is named aging, the momentary abiding is named abiding, and the not-abiding-from-moment-to-moment is named impermanence. The four characteristics are nominally posited by phase-position (and so are subsumed under the dissociated formations), not really existent — impermanence, too, is a consciousness-only establishing, not a thing that exists independently apart from phenomena.

The Nine Matters Gather the Buddha's Words — Even the Sacred Teaching Is Folded into the System

Gathering under the three aspects, at its very end, gathers even "the words of the buddhas": all the Buddha's words are gathered under nine matters — the matter of sentient beings (the five appropriated aggregates), of what is enjoyed (the twelve bases), of arising (dependent origination), of abiding (the four nutriments), of defilement and purity (the four noble truths), of differentiation (the immeasurable elements), of the speaker (the Buddha and his disciples), of what is spoken (the factors of awakening), and of the assembly (the eight assemblies). Here the sweep of a phenomenal-mark gathering reaches its summit: not only are all "phenomena" gathered under three loci, but all "teaching" is gathered under nine matters. That the Stage of the Mental should close with this shows exactly the fundamental character of the Yogācāra school — "gathering all things by way of phenomenal marks."

The Essence of This Section

Gathering under the three aspects is the doctrinal capstone of the Stage of the Mental: it gathers all phenomena under three loci (matter · mind-and-mental-factors · the unconditioned), setting up the prototype of the five positions, the definition of the four conditions, the phase-position nominal-positing of the four characteristics, the establishing of the wholesome-and-evil among the three natures, and even the gathering of the whole of the Buddha's words under nine matters. Of these, "the aggregation of matter has no really-existent subtle particle" (matter is aggregation-only, consciousness-transformation), "the five-position mental factors" (the source of the Hundred Dharmas), and "the causal condition just is the seed" (dependent arising tied to the store consciousness) are the three strokes that most reveal the consciousness-only undertone. The five items set forth the motion of consciousness; gathering under the three aspects sets up the marks of phenomena — and at this point the Stage of the Mental gathers consciousness and phenomenal marks into one complete whole.

Carrying Forward

The five positions gathering all phenomena → the Treatise on the Hundred Dharmas That Open the Gate: eight mind-dharmas · fifty-one mental factors · eleven matter-dharmas · twenty-four dissociated formations · six unconditioned (this collection). The aggregation of matter having no really-existent subtle particle → the Twenty Verses' refutation of the subtle particle (this collection). The four conditions and the seed as causal condition → the Cheng Weishi Lun, the sense of the four conditions in fascicle seven, and the six senses of the seed in fascicle two. The nine matters gathering the Buddha's words → the ground of the Section on the Matters Gathered (the latter part of the Yogācārabhūmi).