Consciousness Taking Consciousness as Object
Fascicle 87 closes out the latent tendencies' own mutual bonds and the threefold division of directed thought and sustained reflection, then opens an argument against the Dārṣṭāntikas: a detailed classification of which consciousness takes which dharma as its object, both directly and as a further object-of-that-object. This page carries Ru-Yi's complete translation.
Translation Method
The Chinese source is Xuánzàng's seventh-century translation of the Abhidharma-mahāvibhāṣā-śāstra (阿毘達磨大毘婆沙論), preserved in the Taishō canon (T1545, vol. 27) via the CBETA digital edition — public domain text, translated directly from the Chinese. The English wording throughout is Ru-Yi's own, and the reading notes are original, grounded in standard Sarvāstivāda scholarship rather than a specific named commentator's lecture transcript.
Fascicle 87 continues the Ten Gates Nyāsa (結蘊第二中十門納息第四之十七), first closing out the analysis of how latent tendencies bind one another and how directed thought (尋) and sustained reflection (伺) relate to bondage, then opening a new topic argued against the Dārṣṭāntikas (譬喻者): which consciousness (識) takes which dharma as its object, both directly (緣識) and as a further object of that object (緣緣識). Terms established in earlier fascicles recur here and are not re-explained at each occurrence.
Classical text is set in the left-hand column below, our English in the right.
1. How the Latent Tendencies Bind One Another
The fascicle opens by turning the whole apparatus of bondage back upon itself: do the latent tendencies themselves bind one another, and if so, how? A tetralemma sorts every latent tendency's own relationship to the class of latent tendencies as a whole, hinging entirely on the ignorance not shared with others — since ordinary latent tendencies simply take other latent tendencies as their object without being associated with them, while this same ignorance, when it takes a contaminated latent tendency as its object, achieves only the bond of an object, and when it takes an undefiled dharma as its object, achieves neither bond at all. The Venerable Wu, on this same point, offers an independent tetralemma organized instead around ground, realm, and whether the latent tendency in question has already been cut off.
此中隨眠於諸隨眠。為所緣縛及相應縛。寬狹不等應作四句。或有隨眠。於諸隨眠為所緣縛非相應縛。謂有漏緣不共無明。或有隨眠。於諸隨眠為相應縛非所緣縛謂除無漏緣不共無明。諸餘無漏緣隨眠。或有隨眠。於諸隨眠為所緣縛亦相應縛。謂除有漏緣不共無明。諸餘有漏緣隨眠。此即總說。若別說者若於彼為所緣縛即於彼非相應縛。若於彼為相應縛即於彼非所緣縛。或有隨眠。於諸隨眠非所緣縛亦非相應縛。謂無漏緣不共無明。於此義中。霧尊者說。
Here, with respect to the latent tendencies, the latent tendencies bind by the bond of an object and the bond of association in varying degrees of breadth and narrowness, and this ought to be cast as a tetralemma. There is a latent tendency that, with respect to the latent tendencies, constitutes a bond of an object but not a bond of association — this refers to the contaminated-object ignorance not shared with others. There is a latent tendency that, with respect to the latent tendencies, constitutes a bond of association but not a bond of an object — this refers to every remaining undefiled-object latent tendency, excepting the ignorance not shared with others that takes an undefiled dharma as its object. There is a latent tendency that, with respect to the latent tendencies, constitutes both a bond of an object and a bond of association — this refers to every remaining contaminated-object latent tendency, excepting the ignorance not shared with others that takes a contaminated dharma as its object. This is the general statement; if stated distinctly, then, wherever it constitutes a bond of an object, it does not there constitute a bond of association, and wherever it constitutes a bond of association, it does not there constitute a bond of an object. There is a latent tendency that, with respect to the latent tendencies, constitutes neither a bond of an object nor a bond of association — this refers to the ignorance not shared with others that takes an undefiled dharma as its object. On this same point, the Venerable Wu states a
四句有異。或有隨眠。於諸隨眠為所緣縛非相應縛。謂自地不共無明緣彼未斷。或有隨眠。於諸隨眠為相應縛非所緣縛。謂除自地他界緣。或他地緣。或自界他界緣。或自地餘法緣。或無漏緣不共無明諸餘自地他界緣。或他地緣。或自界他界緣。或自地餘法緣。或無漏緣隨眠未斷。或有隨眠。於諸隨眠為所緣縛亦相應縛。謂除自地緣彼不共無明。諸餘自地緣彼隨眠未斷。此即總說。若別說者。
differing tetralemma. There is a latent tendency that, with respect to the latent tendencies, constitutes a bond of an object but not a bond of association — this refers to a latent tendency of the same ground, the ignorance not shared with others, taking that same latent tendency as its object, not yet cut off. There is a latent tendency that, with respect to the latent tendencies, constitutes a bond of association but not a bond of an object — this refers to every remaining latent tendency, excepting that of the same ground, taking another realm as its object, or taking another ground as its object, or taking both one's own and another realm as its object, or taking some other dharma of the same ground as its object, or the ignorance not shared with others that takes an undefiled dharma as its object — and to every remaining ignorance not shared with others of the same ground, taking another realm as its object, or taking another ground as its object, or taking both one's own and another realm as its object, or taking some other dharma of the same ground as its object, or taking an undefiled dharma as its object, not yet cut off. There is a latent tendency that, with respect to the latent tendencies, constitutes both a bond of an object and a bond of association — this refers to every remaining latent tendency, excepting the same-ground ignorance not shared with others that takes that same latent tendency as its object, taking that same latent tendency as its object, not yet cut off. This is the general statement; if stated distinctly,
若於彼為所緣縛即於彼非相應縛。若於彼為相應縛。即於彼非所緣縛。或有隨眠。於諸隨眠非所緣縛亦非相應縛。謂諸隨眠已斷。設未斷者。若他地隨眠。若自地他界緣。或他地緣。或自界他界緣。
then, wherever it constitutes a bond of an object, it does not there constitute a bond of association, and wherever it constitutes a bond of association, it does not there constitute a bond of an object. There is a latent tendency that, with respect to the latent tendencies, constitutes neither a bond of an object nor a bond of association — this refers to every latent tendency already cut off, or, if not yet cut off, whatever is a latent tendency of another ground altogether, or, of the same ground, taking another realm as its object, or taking another ground as its object, or taking both one's own and another realm as its object,
或自地餘法緣。或無漏緣不共無明。
or taking some other dharma of the same ground as its object, or the ignorance not shared with others that takes an undefiled dharma as its object.
That the very first question this fascicle asks is whether latent tendencies bind other latent tendencies is a natural next step after the whole of fascicle 86: having spent an entire fascicle cataloguing how the ninety-eight latent tendencies increase with respect to every ordinary dharma, the treatise now turns the same lens on the latent tendencies as objects in their own right, treating them exactly as it would any other contaminated dharma capable of being taken as an object and, in specific circumstances, being increased by that very taking.
2. Directed Thought, Sustained Reflection, and Neither
A parallel investigation opens onto the classic threefold division of dharma by directed thought (vitarka) and sustained reflection (vicāra) — possessing both, possessing only sustained reflection, and possessing neither, corresponding respectively to the desire realm and first dhyāna, the intermediate dhyāna, and the second dhyāna and above. Three successive tetralemmas work out, category by category, exactly which latent tendencies constitute a bond of an object with respect to dharma of each of these three kinds, the recurring principle being that a latent tendency of the same ground, not yet cut off, and not directed toward another realm, ground, or an undefiled object, binds a dharma sharing its own same characteristic — while a latent tendency belonging to a coarser category can still bind a subtler dharma, since directed thought and sustained reflection both remain present at the coarser stage.
問若諸隨眠有尋有伺。彼於有尋有伺法為所緣縛耶。答應作四句。
One asks: if a given latent tendency possesses both directed thought and sustained reflection, does it constitute a bond of an object with respect to a dharma that itself possesses both directed thought and sustained reflection? The answer: this ought to be cast as a tetralemma.
有諸隨眠。有尋有伺而於有尋有伺法非所緣縛。謂諸隨眠有尋有伺而已斷。設未斷而他界緣。或他地緣。或自界他界緣。或自地餘法緣。或無漏緣。有諸隨眠。於有尋有伺法為所緣縛而非有尋有伺。
There is a latent tendency that possesses both directed thought and sustained reflection, yet does not constitute a bond of an object with respect to a dharma possessing both directed thought and sustained reflection — this refers to a latent tendency possessing both directed thought and sustained reflection that has already been cut off, or, if not yet cut off, that takes another realm as its object, or takes another ground as its object, or takes both one's own and another realm as its object, or takes some other dharma of the same ground as its object, or takes an undefiled dharma as its object. There is a latent tendency that constitutes a bond of an object with respect to a dharma possessing both directed thought and sustained reflection, yet does not itself possess both directed thought and sustained reflection —
謂諸隨眠無尋唯伺。是有漏緣緣彼未斷。有諸隨眠。有尋有伺亦於有尋有伺法為所緣縛。謂諸隨眠有尋有伺。是自地有漏緣緣彼未斷。有諸隨眠非有尋有伺。亦於有尋有伺法非所緣縛。謂諸隨眠無尋唯伺而已斷。設未斷而他界緣。或他地緣。或自界他界緣。或自地餘法緣。或無漏緣及諸隨眠無尋無伺。
this refers to a latent tendency possessing no directed thought but only sustained reflection, whose contaminated object it takes has not yet been cut off. There is a latent tendency that possesses both directed thought and sustained reflection, and also constitutes a bond of an object with respect to a dharma possessing both directed thought and sustained reflection — this refers to a latent tendency possessing both directed thought and sustained reflection, whose contaminated object of the same ground it takes has not yet been cut off. There is a latent tendency that does not possess both directed thought and sustained reflection, and also does not constitute a bond of an object with respect to a dharma possessing both directed thought and sustained reflection — this refers to a latent tendency possessing no directed thought but only sustained reflection that has already been cut off, or, if not yet cut off, that takes another realm as its object, or takes another ground as its object, or takes both one's own and another realm as its object, or takes some other dharma of the same ground as its object, or takes an undefiled dharma as its object, together with every latent tendency possessing neither directed thought nor sustained reflection.
問若諸隨眠無尋唯伺。彼於無尋唯伺法為所緣縛耶。答應作四句。
One asks: if a given latent tendency possesses no directed thought but only sustained reflection, does it constitute a bond of an object with respect to a dharma that itself possesses no directed thought but only sustained reflection? The answer: this ought to be cast as a tetralemma.
有諸隨眠無尋唯伺。而於無尋唯伺法非所緣縛。謂諸隨眠無尋唯伺而已斷。設未斷而他界緣。或他地緣。或自界他界緣。或自地餘法緣。或無漏緣。有諸隨眠於無尋唯伺法為所緣縛。而非無尋唯伺。
There is a latent tendency that possesses no directed thought but only sustained reflection, yet does not constitute a bond of an object with respect to a dharma possessing no directed thought but only sustained reflection — this refers to a latent tendency possessing no directed thought but only sustained reflection that has already been cut off, or, if not yet cut off, that takes another realm as its object, or takes another ground as its object, or takes both one's own and another realm as its object, or takes some other dharma of the same ground as its object, or takes an undefiled dharma as its object. There is a latent tendency that constitutes a bond of an object with respect to a dharma possessing no directed thought but only sustained reflection, yet is not itself a dharma possessing no directed thought but only sustained reflection —
謂諸隨眠有尋有伺。是自地有漏緣緣彼未斷。有諸隨眠無尋唯伺。
this refers to a latent tendency possessing both directed thought and sustained reflection, whose contaminated object of the same ground it takes has not yet been cut off. There is a latent tendency possessing no directed thought but only sustained reflection
亦於無尋唯伺法為所緣縛。謂諸隨眠無尋唯伺。是有漏緣緣彼未斷。有諸隨眠非無尋唯伺。亦於無尋唯伺法非所緣縛。謂諸隨眠有尋有伺而已斷。設未斷而他界緣。或他地緣。或自界他界緣。或自地餘法緣。或無漏緣。若諸隨眠有尋有伺而是他地。及諸隨眠無尋無伺。
that also constitutes a bond of an object with respect to a dharma possessing no directed thought but only sustained reflection — this refers to a latent tendency possessing no directed thought but only sustained reflection, whose contaminated object it takes has not yet been cut off. There is a latent tendency that does not possess no-directed-thought-but-only-sustained-reflection, and also does not constitute a bond of an object with respect to a dharma possessing no directed thought but only sustained reflection — this refers to a latent tendency possessing both directed thought and sustained reflection that has already been cut off, or, if not yet cut off, that takes another realm as its object, or takes another ground as its object, or takes both one's own and another realm as its object, or takes some other dharma of the same ground as its object, or takes an undefiled dharma as its object — together with every latent tendency possessing both directed thought and sustained reflection that belongs to another ground altogether, and every latent tendency possessing neither directed thought nor sustained reflection.
問若諸隨眠無尋無伺。彼於無尋無伺法為所緣縛耶。答應作四句。
One asks: if a given latent tendency possesses neither directed thought nor sustained reflection, does it constitute a bond of an object with respect to a dharma that itself possesses neither directed thought nor sustained reflection? The answer: this ought to be cast as a tetralemma.
有諸隨眠無尋無伺。而於無尋無伺法非所緣縛。謂諸隨眠無尋無伺而已斷。設未斷而他界緣。或他地緣。或自界他界緣。或無漏緣。
There is a latent tendency that possesses neither directed thought nor sustained reflection, yet does not constitute a bond of an object with respect to a dharma possessing neither directed thought nor sustained reflection — this refers to a latent tendency possessing neither directed thought nor sustained reflection that has already been cut off, or, if not yet cut off, that takes another realm as its object, or takes another ground as its object, or takes both one's own and another realm as its object, or takes an undefiled dharma as its object.
有諸隨眠於無尋無伺法為所緣縛。而非無尋無伺。謂諸隨眠有尋有伺。或無尋唯伺是自地有漏緣緣彼未斷。有諸隨眠無尋無伺。亦於無尋無伺法為所緣縛。謂諸隨眠無尋無伺。是自地有漏緣緣彼未斷。有諸隨眠非無尋無伺。亦於無尋無伺法非所緣縛。謂諸隨眠有尋有伺。或無尋唯伺而已斷。設未斷而他界緣。或他地緣。或自界他界緣。或自地餘法緣。或無漏緣。
There is a latent tendency that constitutes a bond of an object with respect to a dharma possessing neither directed thought nor sustained reflection, yet is not itself a dharma possessing neither directed thought nor sustained reflection — this refers to a latent tendency possessing both directed thought and sustained reflection, or possessing no directed thought but only sustained reflection, whose contaminated object of the same ground it takes has not yet been cut off. There is a latent tendency possessing neither directed thought nor sustained reflection that also constitutes a bond of an object with respect to a dharma possessing neither directed thought nor sustained reflection — this refers to a latent tendency possessing neither directed thought nor sustained reflection, whose contaminated object of the same ground it takes has not yet been cut off. There is a latent tendency that does not possess neither-directed-thought-nor-sustained-reflection, and also does not constitute a bond of an object with respect to a dharma possessing neither directed thought nor sustained reflection — this refers to a latent tendency possessing either directed thought and sustained reflection, or no directed thought but only sustained reflection, that has already been cut off, or, if not yet cut off, that takes another realm as its object, or takes another ground as its object, or takes both one's own and another realm as its object, or takes some other dharma of the same ground as its object, or takes an undefiled dharma as its object.
The asymmetry running through all three tetralemmas — a coarser latent tendency (possessing both directed thought and sustained reflection) can bind a subtler dharma (possessing only sustained reflection, or possessing neither), but a subtler latent tendency can never bind a coarser dharma — mirrors the very structure of the dhyānas themselves: just as a being who has attained the second dhyāna has left directed thought behind for good and cannot regress into experiencing it again while remaining at that level, a latent tendency belonging to the subtler stage simply lacks the coarser characteristic needed to reach back and bind what belongs to the stage below it.
3. Association-Bonds Across the Same Threefold Division, and a Puzzling Cluster
The same threefold division is now tested for the bond of association rather than the bond of an object, yielding a cleaner rule throughout: a latent tendency can only be associated with a dharma of its own identical kind, since association requires arising together, and a dharma possessing both directed thought and sustained reflection can never arise bundled together with one lacking either. Four illustrative cases close this run — desire-realm directed thought that is not increased by its own matching latent tendency, desire-realm and first-dhyāna directed thought that is instead increased by the coarser latent tendency possessing both directed thought and sustained reflection, intermediate-dhyāna sustained reflection that escapes its own matching latent tendency's increase — and, most strikingly, the cluster of the ignorance not shared with others, which is associated with its own accompanying dharma yet, quite unable to be associated with its own identical self-nature, is simultaneously bound and unbound within one and the same arising, abiding, and ceasing.
問若諸隨眠有尋有伺。彼於有尋有伺法為相應縛耶。答若諸隨眠於有尋有伺法為相應縛彼必有尋有伺。或有隨眠有尋有伺。而於有尋有伺法非相應縛。謂諸隨眠有尋有伺而已斷。問若諸隨眠無尋唯伺。彼於無尋唯伺法為相應縛耶。答應作四句。有諸隨眠無尋唯伺。而於無尋唯伺法非相應縛。謂諸隨眠無尋唯伺而已斷。有諸隨眠於無尋唯伺法為相應縛。而非無尋唯伺。謂諸隨眠有尋有伺。於無尋唯伺法為相應縛。有諸隨眠無尋唯伺。亦於無尋唯伺法為相應縛。謂諸隨眠無尋唯伺而未斷。有諸隨眠非無尋唯伺。亦於無尋唯伺法非相應縛。謂諸隨眠有尋有伺而已斷。及諸隨眠無尋無伺。問若諸隨眠無尋無伺。彼於無尋無伺法為相應縛耶。答應作四句。有諸隨眠無尋無伺。而於無尋無伺法非相應縛。謂諸隨眠無尋無伺而已斷。有諸隨眠於無尋無伺法。為相應縛而非無尋無伺。謂諸隨眠無尋唯伺。於無尋無伺法為相應縛。有諸隨眠無尋無伺。亦於無尋無伺法為相應縛。謂諸隨眠無尋無伺而未斷。有諸隨眠非無尋無伺。亦於無尋無伺法非相應縛。謂諸隨眠無尋唯伺而已斷。及諸隨眠有尋有伺。
One asks: if a given latent tendency possesses both directed thought and sustained reflection, does it constitute a bond of association with respect to a dharma that itself possesses both directed thought and sustained reflection? The answer: if a given latent tendency constitutes a bond of association with respect to a dharma possessing both directed thought and sustained reflection, that latent tendency must certainly itself possess both directed thought and sustained reflection; yet there is a latent tendency possessing both directed thought and sustained reflection that, with respect to a dharma possessing both directed thought and sustained reflection, does not constitute a bond of association — this refers to a latent tendency possessing both directed thought and sustained reflection that has already been cut off. One asks: if a given latent tendency possesses no directed thought but only sustained reflection, does it constitute a bond of association with respect to a dharma that itself possesses no directed thought but only sustained reflection? The answer: this ought to be cast as a tetralemma. There is a latent tendency possessing no directed thought but only sustained reflection that, with respect to a dharma possessing no directed thought but only sustained reflection, does not constitute a bond of association — this refers to a latent tendency possessing no directed thought but only sustained reflection that has already been cut off. There is a latent tendency that constitutes a bond of association with respect to a dharma possessing no directed thought but only sustained reflection, yet is not itself a dharma possessing no directed thought but only sustained reflection — this refers to a latent tendency possessing both directed thought and sustained reflection, which, with respect to a dharma possessing no directed thought but only sustained reflection, constitutes a bond of association. There is a latent tendency possessing no directed thought but only sustained reflection that also constitutes a bond of association with respect to a dharma possessing no directed thought but only sustained reflection — this refers to a latent tendency possessing no directed thought but only sustained reflection that has not yet been cut off. There is a latent tendency that does not possess no-directed-thought-but-only-sustained-reflection, and also does not constitute a bond of association with respect to a dharma possessing no directed thought but only sustained reflection — this refers to a latent tendency possessing both directed thought and sustained reflection that has already been cut off, together with every latent tendency possessing neither directed thought nor sustained reflection. One asks: if a given latent tendency possesses neither directed thought nor sustained reflection, does it constitute a bond of association with respect to a dharma that itself possesses neither directed thought nor sustained reflection? The answer: this ought to be cast as a tetralemma. There is a latent tendency possessing neither directed thought nor sustained reflection that, with respect to a dharma possessing neither directed thought nor sustained reflection, does not constitute a bond of association — this refers to a latent tendency possessing neither directed thought nor sustained reflection that has already been cut off. There is a latent tendency that constitutes a bond of association with respect to a dharma possessing neither directed thought nor sustained reflection, yet is not itself neither directed thought nor sustained reflection — this refers to a latent tendency possessing no directed thought but only sustained reflection, which, with respect to a dharma possessing neither directed thought nor sustained reflection, constitutes a bond of association. There is a latent tendency possessing neither directed thought nor sustained reflection that also constitutes a bond of association with respect to a dharma possessing neither directed thought nor sustained reflection — this refers to a latent tendency possessing neither directed thought nor sustained reflection that has not yet been cut off. There is a latent tendency that does not possess neither-directed-thought-nor-sustained-reflection, and also does not constitute a bond of association with respect to a dharma possessing neither directed thought nor sustained reflection — this refers to a latent tendency possessing no directed thought but only sustained reflection that has already been cut off, together with every latent tendency possessing both directed thought and sustained reflection.
頗有法是有漏是心所。無尋唯伺未斷未遍知。而非無尋唯伺隨眠隨增耶。答有。謂欲界尋。頗有法是有漏是心所。無尋唯伺未斷未遍知。而為有尋有伺隨眠隨增耶。答有。謂欲界初靜慮尋。頗有法是有漏是心所無尋無伺。而非無尋無伺隨眠隨增耶。答有。謂靜慮中間伺。頗有聚。一時生。一時住。一時滅。一所依。一所緣。同行相。生時俱生。滅時俱滅。而隨眠於彼有是相應縛有非相應縛耶。
Is there any dharma that is contaminated, that is a mental concomitant, that possesses no directed thought but only sustained reflection, not yet cut off, not yet fully comprehended, yet is not increased by the latent tendency possessing no directed thought but only sustained reflection? The answer: there is — this refers to directed thought of the desire realm. Is there any dharma that is contaminated, that is a mental concomitant, that possesses no directed thought but only sustained reflection, not yet cut off, not yet fully comprehended, yet is increased by the latent tendency possessing both directed thought and sustained reflection? The answer: there is — this refers to directed thought of the desire realm and the first dhyāna. Is there any dharma that is contaminated, that is a mental concomitant, that possesses neither directed thought nor sustained reflection, yet is not increased by the latent tendency possessing neither directed thought nor sustained reflection? The answer: there is — this refers to sustained reflection of the intermediate dhyāna. Is there any cluster — arising at one and the same time, abiding at one and the same time, ceasing at one and the same time, sharing a single basis and a single object, turning with a like aspect, arising together when it arises and ceasing together when it ceases — with respect to which a given latent tendency constitutes, in one part, a bond of association, and, in another part, does not constitute a bond of association?
答有。謂不共無明聚。無明於彼有是相應縛。謂於無明相應法有非相應縛。謂於無明自性。
The answer: there is — this refers to the cluster of the ignorance not shared with others. Ignorance, with respect to this cluster, in one part constitutes a bond of association — namely, with respect to the dharma associated with that ignorance; in another part does not constitute a bond of association — namely, with respect to that ignorance's own self-nature.
The ignorance-cluster's own internal split — bound to everything it arises together with, yet never bound to itself — is a small but genuinely elegant illustration of why association-bonds cannot simply be read off from simultaneity alone: a single moment of ignorance, whatever else co-arises within that same cluster, remains permanently unable to take its own self-nature as an object of association, since nothing, however pervasive its own reach, can be associated with itself.
4. Why This New Treatise Is Composed: Against the Dārṣṭāntikas
An entirely new investigation opens, again spanning the eye faculty through the formless realm's own latent tendency of ignorance, but now asking after both the directly cognizing consciousness and a further consciousness that takes that first consciousness itself as its own object. The reason given for composing this fresh treatise is polemical: the Dārṣṭāntikas maintain that the six kinds of consciousness each take strictly separate objects, that mental consciousness possesses an object entirely its own, unconnected to whatever the five senses perceive, and that no consciousness whatsoever ever takes an internal faculty or another consciousness as its own object, restricting all cognition to external objects alone. Against this, the treatise displays that while the five sense-consciousnesses do indeed take only their own separate external objects, mental consciousness's own object, though partly overlapping with theirs, is genuinely broader, since it takes the internal faculties and the various consciousnesses themselves as object as well.
眼根乃至無色界修所斷無明隨眠。緣識及緣緣識於九十八隨眠中。
The eye faculty, up through the formless realm's own latent tendency of ignorance abandoned by cultivation, taking as its object both the directly cognizing consciousness and the further, object-of-that-object consciousness — among the ninety-eight latent tendencies,
一一有幾隨眠隨增耶。問何故作此論。答為止他宗顯正義故。謂譬喻者作如是說。眼等六識身所緣境各別。彼說意識別有所緣。不緣眼等五識所緣。又說六識唯緣外境。不緣內根亦不緣識。為遮彼意顯前五識各別所緣。唯緣外境不緣根識。意識所緣與五識境。有同有異亦緣內根亦緣諸識。復次為欲顯示諸法正理令他了知故作斯論。
how many latent tendencies increase with respect to each of these, one by one? One asks: for what reason is this treatise composed? The answer: it is in order to put a stop to what other schools maintain, and to display the correct meaning — that is, the Dārṣṭāntikas maintain as follows: the six bodies of consciousness — eye and the rest — each take their own separate objects; they further maintain that mental consciousness possesses a separate object of its own, not taking as its object whatever the five sense-consciousnesses — eye and the rest — take as theirs; and they further maintain that the six consciousnesses take only external objects, never taking the internal faculties themselves as object, nor taking consciousness itself as object. In order to put a stop to this intention, it is displayed that the first five consciousnesses each take their own separate object, taking only external objects and not taking the faculties or consciousness as object, while mental consciousness's own object, though sharing something in common with the five sense-consciousnesses' own objects, also differs from them, since it takes both the internal faculties and the various consciousnesses as object as well. Further, it is in order to display the correct principle of these various dharmas, causing others to understand it, that this treatise is composed.
This polemic reframes everything that follows: the entire elaborate sixteen-consciousness apparatus about to be constructed is not merely a technical exercise in classification but a sustained demonstration, worked out example by example, that mental consciousness really can and does take other consciousnesses as its own object — a claim the Dārṣṭāntikas denied outright, and one this treatise sets out to prove not by argument alone but by cataloguing, exhaustively, every single instance where it demonstrably happens.
5. Sixteen Kinds of Dharma, Sixteen Kinds of Consciousness
The basic framework is established: dharma sorts into sixteen kinds — each of the three realms' own five categories, together with the undefiled — and each is taken as object by a matching consciousness, worked out realm by realm and category by category in exhaustive numerical detail: five or six consciousnesses take each desire-realm category as their object, eight or nine take each form-realm category, ten or eleven take each formless-realm category, and ten take the undefiled dharma, the underlying pattern being that a category is taken as object by its own associated consciousness, by the universally pervasive consciousness of the category below it, by every lower realm's own wholesome and neutral-and-unobscured consciousness abandoned by cultivation, and, finally, by the undefiled consciousness proper to dharma-knowledge or class-knowledge.
應知此中所緣諸法有十六種。謂三界各五部。及無漏法能緣諸識。
It should be understood that here the dharmas taken as object are of sixteen kinds — namely, each of the three realms' own five categories, together with the undefiled dharma, which are capable of taking the various consciousnesses as their object —
亦有如是十六種異。問此中何法幾識所緣。答欲界見苦所斷法五識所緣。一欲界見苦所斷一切隨眠相應識。二欲界見集所斷遍行隨眠相應識。三欲界修所斷善及無覆無記識。四色界修所斷善及無覆無記識。五法智品無漏識。欲界見集所斷法。五識所緣亦爾。有差別者。謂見集所斷一切隨眠相應識。見苦所斷遍行隨眠相應識。欲界見滅所斷法六識所緣。一欲界見苦所斷遍行隨眠相應識。二欲界見集所斷遍行隨眠相應識。三欲界見滅所斷有漏緣隨眠相應識。四欲界修所斷善及無覆無記識。五色界修所斷善及無覆無記識。六法智品無漏識。欲界見道所斷法六識所緣亦爾。有差別者。謂見道所斷有漏緣隨眠相應識。欲界修所斷法五識所緣。一欲界見苦所斷遍行隨眠相應識。二欲界見集所斷遍行隨眠相應識。三欲界修所斷善。
and the consciousnesses that take them as object likewise possess these same sixteen kinds of distinction. One asks: here, which dharma is taken as object by how many consciousnesses? The answer: the dharma abandoned by seeing suffering in the desire realm is taken as object by five consciousnesses — first, the consciousness associated with every latent tendency of the desire realm abandoned by seeing suffering; second, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing accumulation; third, the wholesome consciousness, and the neutral-and-unobscured consciousness, of the desire realm abandoned by cultivation; fourth, the wholesome consciousness, and the neutral-and-unobscured consciousness, of the form realm abandoned by cultivation; fifth, the undefiled consciousness belonging to dharma-knowledge. The dharma abandoned by seeing accumulation in the desire realm is likewise taken as object by five consciousnesses, the difference being that it is the consciousness associated with every latent tendency abandoned by seeing accumulation, and the consciousness associated with the universally pervasive latent tendency abandoned by seeing suffering. The dharma abandoned by seeing cessation in the desire realm is taken as object by six consciousnesses — first, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing suffering; second, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing accumulation; third, the consciousness associated with the contaminated-object latent tendency of the desire realm abandoned by seeing cessation; fourth, the wholesome consciousness, and the neutral-and-unobscured consciousness, of the desire realm abandoned by cultivation; fifth, the wholesome consciousness, and the neutral-and-unobscured consciousness, of the form realm abandoned by cultivation; sixth, the undefiled consciousness belonging to dharma-knowledge. The dharma abandoned by seeing the path in the desire realm is likewise taken as object by six consciousnesses, the difference being that it is the consciousness associated with the contaminated-object latent tendency abandoned by seeing the path. The dharma abandoned by cultivation in the desire realm is taken as object by five consciousnesses — first, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing suffering; second, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing accumulation; third, the wholesome,
及染污無覆無記識。四色界修所斷善及無覆無記識。五法智品無漏識。色界見苦所斷法八識所緣。一欲界見苦所斷他界緣遍行隨眠相應識。二欲界見集所斷他界緣遍行隨眠相應識。三欲界修所斷善識。四色界見苦所斷一切隨眠相應識。五色界見集所斷遍行隨眠相應識。六色界修所斷善及無覆無記識。七無色界修所斷善識。八類智品無漏識。色界見集所斷法八識所緣亦爾。有差別者。謂色界見集所斷一切隨眠相應識。見苦所斷遍行隨眠相應識。色界見滅所斷法九識所緣。一欲界見苦所斷他界緣遍行隨眠相應識。二欲界見集所斷他界緣遍行隨眠相應識。三欲界修所斷善識。四色界見苦所斷遍行隨眠相應識。五色界見集所斷遍行隨眠相應識。六色界見滅所斷有漏緣隨眠相應識。七色界修所斷善及無覆無記識。八無色界修所斷善識。九類智品無漏識。色界見道所斷法九識所緣亦爾。有差別者。謂色界見道所斷有漏緣隨眠相應識。色界修所斷法八識所緣。一欲界見苦所斷他界緣遍行隨眠相應識。二欲界見集所斷他界緣遍行隨眠相應識。三欲界修所斷善識。四色界見苦所斷遍行隨眠相應識。五色界見集所斷遍行隨眠相應識。六色界修所斷善及染污無覆無記識。七無色界修所斷善識。八類智品無漏識。無色界見苦所斷法十識所緣。一欲界見苦所斷他界緣遍行隨眠相應識。二欲界見集所斷他界緣遍行隨眠相應識。三欲界修所斷善識。四色界見苦所斷他界緣遍行隨眠相應識。五色界見集所斷他界緣遍行隨眠相應識。六色界修所斷善識。七無色界見苦所斷一切隨眠相應識。八無色界見集所斷遍行隨眠相應識。九無色界修所斷善及無覆無記識。
together with the defiled and undefiled neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation; fourth, the wholesome, and the neutral-and-unobscured, consciousness of the form realm abandoned by cultivation; fifth, the undefiled consciousness belonging to dharma-knowledge. The dharma abandoned by seeing suffering in the form realm is taken as object by eight consciousnesses — first, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing suffering that takes another realm as its object; second, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation; fourth, the consciousness associated with every latent tendency of the form realm abandoned by seeing suffering; fifth, the consciousness associated with the universally pervasive latent tendency of the form realm abandoned by seeing accumulation; sixth, the wholesome, and the neutral-and-unobscured, consciousness of the form realm abandoned by cultivation; seventh, the wholesome consciousness of the formless realm abandoned by cultivation; eighth, the undefiled consciousness belonging to the class-knowledge. The dharma abandoned by seeing accumulation in the form realm is likewise taken as object by eight consciousnesses, the difference being that it is the consciousness associated with every latent tendency of the form realm abandoned by seeing accumulation, and the consciousness associated with the universally pervasive latent tendency abandoned by seeing suffering. The dharma abandoned by seeing cessation in the form realm is taken as object by nine consciousnesses — first, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing suffering that takes another realm as its object; second, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation; fourth, the consciousness associated with the universally pervasive latent tendency of the form realm abandoned by seeing suffering; fifth, the consciousness associated with the universally pervasive latent tendency of the form realm abandoned by seeing accumulation; sixth, the consciousness associated with the contaminated-object latent tendency of the form realm abandoned by seeing cessation; seventh, the wholesome, and the neutral-and-unobscured, consciousness of the form realm abandoned by cultivation; eighth, the wholesome consciousness of the formless realm abandoned by cultivation; ninth, the undefiled consciousness belonging to the class-knowledge. The dharma abandoned by seeing the path in the form realm is likewise taken as object by nine consciousnesses, the difference being that it is the consciousness associated with the contaminated-object latent tendency of the form realm abandoned by seeing the path. The dharma abandoned by cultivation in the form realm is taken as object by eight consciousnesses — first, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing suffering that takes another realm as its object; second, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation; fourth, the consciousness associated with the universally pervasive latent tendency of the form realm abandoned by seeing suffering; fifth, the consciousness associated with the universally pervasive latent tendency of the form realm abandoned by seeing accumulation; sixth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the form realm abandoned by cultivation; seventh, the wholesome consciousness of the formless realm abandoned by cultivation; eighth, the undefiled consciousness belonging to the class-knowledge. The dharma abandoned by seeing suffering in the formless realm is taken as object by ten consciousnesses — first, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing suffering that takes another realm as its object; second, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation; fourth, the consciousness associated with the universally pervasive latent tendency of the form realm abandoned by seeing suffering that takes another realm as its object; fifth, the consciousness associated with the universally pervasive latent tendency of the form realm abandoned by seeing accumulation that takes another realm as its object; sixth, the wholesome consciousness of the form realm abandoned by cultivation; seventh, the consciousness associated with every latent tendency of the formless realm abandoned by seeing suffering; eighth, the consciousness associated with the universally pervasive latent tendency of the formless realm abandoned by seeing accumulation; ninth, the wholesome, and the neutral-and-unobscured, consciousness of the formless realm abandoned by cultivation;
十類智品無漏識。無色界見集所斷法十識所緣亦爾。有差別者。謂無色界見集所斷一切隨眠相應識。見苦所斷遍行隨眠相應識。無色界見滅所斷法十一識所緣。一欲界見苦所斷他界緣遍行隨眠相應識。二欲界見集所斷他界緣遍行隨眠相應識。三欲界修所斷善識。
tenth, the undefiled consciousness belonging to the class-knowledge. The dharma abandoned by seeing accumulation in the formless realm is likewise taken as object by ten consciousnesses, the difference being that it is the consciousness associated with every latent tendency of the formless realm abandoned by seeing accumulation, and the consciousness associated with the universally pervasive latent tendency abandoned by seeing suffering. The dharma abandoned by seeing cessation in the formless realm is taken as object by eleven consciousnesses — first, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing suffering that takes another realm as its object; second, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation;
四色界見苦所斷他界緣遍行隨眠相應識。五色界見集所斷他界緣遍行隨眠相應識。六色界修所斷善識。七無色界見苦所斷遍行隨眠相應識。八無色界見集所斷遍行隨眠相應識。九無色界見滅所斷有漏緣隨眠相應識。十無色界修所斷善及無覆無記識。十一類智品無漏識。無色界見道所斷法十一識所緣亦爾。有差別者。謂無色界見道所斷有漏緣隨眠相應識。無色界修所斷法十識所緣。一欲界見苦所斷他界緣遍行隨眠相應識。二欲界見集所斷他界緣遍行隨眠相應識。三欲界修所斷善識。四色界見苦所斷他界緣遍行隨眠相應識。
fourth, the consciousness associated with the universally pervasive latent tendency of the form realm abandoned by seeing suffering that takes another realm as its object; fifth, the consciousness associated with the universally pervasive latent tendency of the form realm abandoned by seeing accumulation that takes another realm as its object; sixth, the wholesome consciousness of the form realm abandoned by cultivation; seventh, the consciousness associated with the universally pervasive latent tendency of the formless realm abandoned by seeing suffering; eighth, the consciousness associated with the universally pervasive latent tendency of the formless realm abandoned by seeing accumulation; ninth, the consciousness associated with the contaminated-object latent tendency of the formless realm abandoned by seeing cessation; tenth, the wholesome, and the neutral-and-unobscured, consciousness of the formless realm abandoned by cultivation; eleventh, the undefiled consciousness belonging to the class-knowledge. The dharma abandoned by seeing the path in the formless realm is likewise taken as object by eleven consciousnesses, the difference being that it is the consciousness associated with the contaminated-object latent tendency of the formless realm abandoned by seeing the path. The dharma abandoned by cultivation in the formless realm is taken as object by ten consciousnesses — first, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing suffering that takes another realm as its object; second, the consciousness associated with the universally pervasive latent tendency of the desire realm abandoned by seeing accumulation that takes another realm as its object;
五色界見集所斷他界緣遍行隨眠相應識。六色界修所斷善識。七無色界見苦所斷遍行隨眠相應識。八無色界見集所斷遍行隨眠相應識。九無色界修所斷善。及染污無覆無記識。十類智品無漏識無漏法十識所緣。一欲界見滅所斷無漏緣隨眠相應識。二欲界見道所斷無漏緣隨眠相應識。三欲界修所斷善識。四色界見滅所斷無漏緣隨眠相應識。五色界見道所斷無漏緣隨眠相應識。六色界修所斷善識。七無色界見滅所斷無漏緣隨眠相應識。八無色界見道所斷無漏緣隨眠相應識。九無色界修所斷善識。十法類智品無漏識。問此十六識一一有幾隨眠隨增。答欲界見苦所斷識。欲界見苦所斷一切。
third, the wholesome consciousness of the desire realm abandoned by cultivation; fourth, the consciousness associated with the universally pervasive latent tendency of the form realm abandoned by seeing suffering that takes another realm as its object; fifth, the consciousness associated with the universally pervasive latent tendency of the form realm abandoned by seeing accumulation that takes another realm as its object; sixth, the wholesome consciousness of the form realm abandoned by cultivation; seventh, the consciousness associated with the universally pervasive latent tendency of the formless realm abandoned by seeing suffering; eighth, the consciousness associated with the universally pervasive latent tendency of the formless realm abandoned by seeing accumulation; ninth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the formless realm abandoned by cultivation; tenth, the undefiled consciousness belonging to the class-knowledge. The undefiled dharma is taken as object by ten consciousnesses — first, the consciousness associated with the undefiled-object latent tendency of the desire realm abandoned by seeing cessation; second, the consciousness associated with the undefiled-object latent tendency of the desire realm abandoned by seeing the path; third, the wholesome consciousness of the desire realm abandoned by cultivation; fourth, the consciousness associated with the undefiled-object latent tendency of the form realm abandoned by seeing cessation; fifth, the consciousness associated with the undefiled-object latent tendency of the form realm abandoned by seeing the path; sixth, the wholesome consciousness of the form realm abandoned by cultivation; seventh, the consciousness associated with the undefiled-object latent tendency of the formless realm abandoned by seeing cessation; eighth, the consciousness associated with the undefiled-object latent tendency of the formless realm abandoned by seeing the path; ninth, the wholesome consciousness of the formless realm abandoned by cultivation; tenth, the undefiled consciousness belonging to both dharma-knowledge and class-knowledge together. One asks: with respect to each one of these sixteen kinds of consciousness, how many latent tendencies increase? The answer: the consciousness of the desire realm abandoned by seeing suffering is increased by every latent tendency of the desire realm abandoned by seeing suffering,
The steadily rising count of consciousnesses — five for the desire realm's own categories, climbing to eight and nine for the form realm, ten and eleven for the formless realm — traces a simple structural fact rather than any growing complexity in the categories themselves: a higher realm's own dharma is reachable by every lower realm's own wholesome consciousness taking it as an external object, in addition to its own realm's matching consciousness, so the count of consciousnesses capable of taking a given category as object grows simply because there are more lower realms beneath it capable of reaching upward toward it.
6. How Many Latent Tendencies Increase with Respect to Each Consciousness
Having established which consciousnesses take which dharmas as object, the treatise turns the question around: for each of these same sixteen consciousnesses, how many of the ninety-eight latent tendencies increase with respect to it? The answer follows precisely the same five-category pattern already established across the two preceding fascicles — a category's own consciousness is increased by every latent tendency of that same category, together with the universally pervasive latent tendency of its adjacent category — extended without alteration across all three realms.
及見集所斷遍行隨眠隨增。欲界見集所斷識。欲界見集所斷一切。
and by the universally pervasive latent tendency abandoned by seeing accumulation. The consciousness of the desire realm abandoned by seeing accumulation is increased by every latent tendency of the desire realm abandoned by seeing accumulation,
及見苦所斷遍行隨眠隨增。欲界見滅所斷識。欲界見滅所斷一切。
and by the universally pervasive latent tendency abandoned by seeing suffering. The consciousness of the desire realm abandoned by seeing cessation is increased by every latent tendency of the desire realm abandoned by seeing cessation,
及遍行隨眠隨增。欲界見道所斷識。欲界見道所斷一切。及遍行隨眠隨增。欲界修所斷識。欲界修所斷一切。及遍行隨眠隨增。色無色界各五部識亦爾。有差別者。謂各應說自界無漏識。非隨眠隨增義如前說。
and by the universally pervasive latent tendencies. The consciousness of the desire realm abandoned by seeing the path is increased by every latent tendency of the desire realm abandoned by seeing the path, and by the universally pervasive latent tendencies. The consciousness of the desire realm abandoned by cultivation is increased by every latent tendency of the desire realm abandoned by cultivation, and by the universally pervasive latent tendencies. Each of the form and formless realms' own consciousnesses of the five categories should be understood in just the same way, the difference being that, in each case, one should further state that the consciousness of its own realm that is undefiled is not increased by any latent tendency whatsoever — the meaning being as stated before.
That this second question collapses immediately back into the identical five-category rule already worked out at such length in fascicle 86 is itself a meaningful result: introducing consciousness as an intermediate object between a dharma and the latent tendencies that increase with respect to it changes nothing about which latent tendencies ultimately increase, confirming that the whole sixteen-consciousness apparatus is a genuine refinement of how objects are classified, not a different system of bondage running alongside the original one.
7. Refining to Thirty-Two Kinds, and Then to One Hundred and Twenty
The sixteen-fold count is now refined twice over, exactly as the parallel classification was refined in the preceding fascicle: first into thirty-two kinds of dharma and thirty-two kinds of consciousness, splitting each category into associated and dissociated, or defiled and undefiled, and splitting the undefiled itself into the conditioned (dharma-knowledge and class-knowledge) and the unconditioned (the three unconditioned dharmas); and then into a startlingly precise one hundred and twenty kinds of dharma, matched by one hundred and fourteen kinds of consciousness — the ninety-eight defiled categories corresponding exactly to the ninety-eight latent tendencies themselves, joined by seventeen distinct kinds of undefiled-yet-cultivation-abandoned dharma (innate wholesome, effort-wholesome, and up to five kinds of neutral-and-unobscured dharma, varying by realm), and five kinds of genuinely undefiled dharma.
復次此中所緣法有三十二種。謂前十六法各有二種。前四部二種者。一相應。二不相應。修所斷二種者。一染污。二不染污。無漏法二種者。一有為。二無為。有為無漏。謂法類智品。無為無漏。
Further, here the dharmas taken as object are of thirty-two kinds — namely, each of the sixteen dharmas already stated possesses two kinds: for the first four categories, the two kinds are first, associated; second, dissociated; for the dharma abandoned by cultivation, the two kinds are first, defiled; second, undefiled. The undefiled dharma possesses two kinds — first, conditioned; second, unconditioned. The conditioned undefiled refers to dharma-knowledge and class-knowledge; the unconditioned undefiled
謂三無為。能緣識亦有三十二種。謂前十六識各有二種。見苦集所斷二者。一遍行隨眠相應識。二不遍行隨眠相應識。見滅所斷二者。一有為緣隨眠相應識。二無為緣隨眠相應識。見道所斷二者。
refers to the three unconditioned dharmas. The consciousnesses capable of taking these as object likewise possess these same thirty-two kinds of distinction — namely, each of the sixteen consciousnesses already stated possesses two kinds. For the categories abandoned by seeing suffering and accumulation, the two kinds are, first, the consciousness associated with the universally pervasive latent tendency; second, the consciousness associated with the non-universally-pervasive latent tendency. For the category abandoned by seeing cessation, the two kinds are, first, the consciousness associated with the latent tendency taking a conditioned dharma as its object; second, the consciousness associated with the latent tendency taking an unconditioned dharma as its object. For the category abandoned by seeing the path, the two kinds are,
一有漏緣隨眠相應識。二無漏緣隨眠相應識。修所斷二者。一染污識。二不染污識。無漏有二者。一法智品無漏識。二類智品無漏識。此中一一法有爾所識所緣。一一識有爾所隨眠隨增。各隨所應准前應說。
first, the consciousness associated with the latent tendency taking a contaminated dharma as its object; second, the consciousness associated with the latent tendency taking an undefiled dharma as its object. For the category abandoned by cultivation, the two kinds are, first, the defiled consciousness; second, the undefiled consciousness. For the undefiled, the two kinds are, first, the consciousness belonging to dharma-knowledge; second, the consciousness belonging to class-knowledge. Here, each one of these dharmas is taken as object by just this many consciousnesses, and each one of these consciousnesses is increased by just this many latent tendencies — each, according to what is fitting, should be explained just as stated before.
復次此中所緣法有百二十。謂三界五部染污法有九十八。即九十八隨眠品。此中若彼自性。若彼相應。若彼等起。皆名彼品。三界修所斷不染污法有十七。謂欲界七。色界六。無色界四。欲界七者。
Further, here the dharmas taken as object are of one hundred and twenty kinds — namely, the defiled dharma of the three realms' five categories numbers ninety-eight, being precisely the class of the ninety-eight latent tendencies, since here, whether it be that latent tendency's own self-nature, or its own associated dharma, or its own arising-together dharma, all alike are named that same latent tendency's own class. The undefiled dharma of the three realms abandoned by cultivation numbers seventeen — namely, the desire realm has seven, the form realm has six, and the formless realm has four. As for the desire realm's own seven:
謂善有二。一生得善法。二加行善法。無記有五。一異熟生法。二威儀路法。三工巧處法。四通果無記法。五自性無記法。色界六者。謂善有二。如欲界說。無記有四。除工巧處。餘如欲界說。無色界四者。謂善有二。如欲界說。無記有二。一異熟生。二自性無記。無漏法有五。謂法智品類智品。及三無為。能緣識有百一十四。謂三界五部染污識有九十八。即九十八隨眠相應識。三界修所斷不染污識有十四。謂欲界有六。一生得善識。二加行善識。三異熟生識。四威儀路識。五工巧處識。六通果無記識。色界有五。除工巧處識。餘如欲界說。無色界有三。一生得善識。二加行善識。
this refers to the fact that the wholesome possesses two kinds — first, innate wholesome dharma; second, wholesome dharma arisen through effort. The neutral-and-unobscured possesses five kinds — first, dharma born of ripening; second, dharma of deportment; third, dharma of craft; fourth, all-pervading-fruit neutral-and-unobscured dharma; fifth, own-nature neutral-and-unobscured dharma. As for the form realm's own six: this refers to the fact that the wholesome possesses two kinds, just as stated for the desire realm; the neutral-and-unobscured possesses four kinds, excepting the dharma of craft, the rest being just as stated for the desire realm. As for the formless realm's own four: this refers to the fact that the wholesome possesses two kinds, just as stated for the desire realm; the neutral-and-unobscured possesses two kinds — first, dharma born of ripening; second, own-nature neutral-and-unobscured dharma. The undefiled dharma possesses five kinds — namely, dharma-knowledge, class-knowledge, and the three unconditioned dharmas. The consciousnesses capable of taking these as object number one hundred and fourteen — namely, the defiled consciousness of the three realms' five categories numbers ninety-eight, being precisely the consciousness associated with the ninety-eight latent tendencies. The undefiled consciousness of the three realms abandoned by cultivation numbers fourteen — namely, the desire realm has six — first, innate wholesome consciousness; second, wholesome consciousness arisen through effort; third, consciousness born of ripening; fourth, consciousness of deportment; fifth, consciousness of craft; sixth, all-pervading-fruit neutral-and-unobscured consciousness. The form realm has five, excepting the consciousness of craft, the rest being just as stated for the desire realm. The formless realm has three — first, innate wholesome consciousness; second, wholesome consciousness arisen through effort;
三異熟生識。無漏識有二。一法智品無漏識。二類智品無漏識。此中一一法有爾所識所緣。一一識有爾所隨眠隨增。各隨所應准前應說。問生得善識能緣何法。答欲色界者。能緣三界及無漏一切法。
third, consciousness born of ripening. The undefiled consciousness possesses two kinds — first, the consciousness belonging to dharma-knowledge; second, the consciousness belonging to class-knowledge. Here, each one of these dharmas is taken as object by just this many consciousnesses, and each one of these consciousnesses is increased by just this many latent tendencies — each, according to what is fitting, should be explained just as stated before. One asks: what dharma does the innate wholesome consciousness take as its object? The answer: for the desire and form realms, it takes every dharma of the three realms, and the undefiled, as its object.
The exact correspondence between the ninety-eight defiled categories here and the ninety-eight latent tendencies catalogued at the very opening of fascicle 86 is a small but satisfying piece of internal consistency: however many further refinements and cross-classifications this literature introduces — sixteen kinds, then thirty-two, then one hundred and twenty — the underlying inventory of ninety-eight latent tendencies never changes, remaining the fixed reference point against which every new classificatory scheme is ultimately checked.
8. What Each Named Consciousness Actually Takes as Its Object
A run of pointed questions and answers specifies, consciousness type by consciousness type, exactly what each one takes as its object — innate wholesome consciousness and wholesome consciousness arisen through effort, in the desire and form realms, take every dharma of the three realms and the undefiled as their object, while in the formless realm they are restricted to their own upper ground together with space (effort-consciousness alone reaching down to include the next-lower ground as well); neutral-and-unobscured consciousness born of ripening is narrower still, its unwholesome fruit confined to the desire realm's own dharma abandoned by cultivation, its wholesome fruit to the desire realm's own five categories; the consciousnesses of deportment and of craft are narrower yet, confined to their own realm's five categories alone; and the all-pervading-fruit neutral-and-unobscured consciousness takes only the dharma abandoned by cultivation as its object — the wholesome consciousness of the three realms, finally, being the sole consciousness capable of taking the two unconditioned dharmas of space and non-analytical cessation as its own object.
無色界者。能緣自上地有漏無漏一切法及虛空。問加行善識能緣何法答欲色界者。能緣三界及無漏一切法。無色界者。能緣自上地有漏無漏一切法及虛空。并次下地有漏法。問異熟生無記識能緣何法。答欲界不善果者。唯緣欲界修所斷法。善果者。唯緣欲界五部法。色界者。緣自下地一切有漏法。有說唯緣自地五部法。無色界者。唯緣自地五部法。問威儀路識能緣何法。答欲界者。唯緣欲界五部法。色界者。唯緣欲色界五部法。問工巧處識能緣何法。答唯緣欲界五部法。問通果無記識能緣何法。答欲界者。唯緣欲界修所斷法。色界者。唯緣欲色界修所斷法。
For the formless realm, it takes every contaminated and undefiled dharma of its own upper ground, and space, as its object. One asks: what dharma does the wholesome consciousness arisen through effort take as its object? The answer: for the desire and form realms, it takes every dharma of the three realms, and the undefiled, as its object. For the formless realm, it takes every contaminated and undefiled dharma of its own upper ground, and space, as its object, together with the contaminated dharma of the next-lower ground. One asks: what dharma does the neutral-and-unobscured consciousness born of ripening take as its object? The answer: for the desire realm, whatever is the fruit of the unwholesome takes as its object solely the dharma of the desire realm abandoned by cultivation; whatever is the fruit of the wholesome takes as its object solely the desire realm's own dharma of the five categories. For the form realm, it takes as its object every contaminated dharma of its own lower ground — some say it takes as its object solely its own ground's own dharma of the five categories. For the formless realm, it takes as its object solely its own ground's own dharma of the five categories. One asks: what dharma does the consciousness of deportment take as its object? The answer: for the desire realm, it takes as its object solely the desire realm's own dharma of the five categories. For the form realm, it takes as its object solely the desire and form realms' own dharma of the five categories. One asks: what dharma does the consciousness of craft take as its object? The answer: it takes as its object solely the desire realm's own dharma of the five categories. One asks: what dharma does the all-pervading-fruit neutral-and-unobscured consciousness take as its object? The answer: for the desire realm, it takes as its object solely the dharma of the desire realm abandoned by cultivation. For the form realm, it takes as its object solely the dharma of the desire and form realms abandoned by cultivation.
問虛空非擇滅何識所緣。答三界修所斷善識所緣。
One asks: which consciousness takes space and non-analytical cessation as its object? The answer: the wholesome consciousness of the three realms abandoned by cultivation takes them as its object.
The steadily narrowing reach from the innate wholesome consciousness's own sweeping grasp of every dharma across all three realms, down to the consciousness of craft's own confinement to the desire realm's five categories alone, traces a hierarchy of mental sophistication as much as of technical scope: the most refined kind of wholesome cognition can, in principle, take in everything, while the most workaday, skill-bound kind of neutral cognition — the mental state involved in ordinary craft and technique — reaches no further than the desire realm's own familiar dharma, exactly as one would expect of a state of mind absorbed in a concrete, practical task.
9. The Eye, Ear, Nose, Tongue, and Body Faculties
The systematic sweep through named dharmas begins again, now cast in terms of direct object and object-of-that-object at once. The eye faculty, pervading the desire and form realms' five grounds and solely abandoned by cultivation, is taken as a direct object by eight of the sixteen consciousnesses — its own realm's universally pervasive and cultivation-abandoned consciousness in the desire and form realms, the formless realm's own wholesome consciousness bordering upon the sphere of infinite space, and the undefiled consciousness belonging to dharma- and class-knowledge of suffering and accumulation — and as an object-of-that-object by thirteen consciousnesses, each one reaching the eye faculty only indirectly, by first taking as its own object one of those same eight consciousnesses. The ear, nose, tongue, and body faculties follow the identical pattern.
眼根緣識欲色界三部。無色界遍行。及修所斷緣緣識。三界四部者眼根通欲色界五地唯修所斷。十六識內八識所緣。一欲界見苦所斷遍行隨眠相應識。此識欲界見苦所斷一切。及見集所斷遍行隨眠隨增。二欲界見集所斷遍行隨眠相應識。此識欲界見集所斷一切。及見苦所斷遍行隨眠隨增。三欲界修所斷善及染污無覆無記識。此識欲界修所斷一切。及遍行隨眠隨增。四色界見苦所斷遍行隨眠相應識。此識色界見苦所斷一切。及見集所斷遍行隨眠隨增。五色界見集所斷遍行隨眠相應識。此識色界見集所斷一切。及見苦所斷遍行隨眠隨增。六色界修所斷善及染污無覆無記識。此識色界修所斷一切。及遍行隨眠隨增。七無色界修所斷善識。即空無邊處近分善心。此識無色界修所斷一切。及遍行隨眠隨增。八無漏識。謂苦集法類智品。此識非隨眠隨增。故說眼根緣識欲色界三部。無色界遍行及修所斷隨眠隨增。眼根緣識。十六識內十三識所緣。一欲界見苦所斷一切隨眠相應識。是眼根緣緣識。緣緣眼根。欲界見苦所斷遍行隨眠相應識等。故此識欲界見苦所斷一切。及見集所斷遍行隨眠隨增。二欲界見集所斷一切隨眠相應識。是眼根緣緣識。緣緣眼根。欲界見集所斷遍行隨眠相應識等。故此識欲界見集所斷一切。
As for the eye faculty being taken as object by consciousness within the desire and form realms' three categories, and by the formless realm's own universally pervasive and cultivation-abandoned consciousness as an object-of-that-object: the eye faculty pervades the desire and form realms' five grounds, being solely abandoned by cultivation, and it is taken as object by eight of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering, this consciousness being increased by every latent tendency of the desire realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation, this consciousness being increased by every latent tendency of the desire realm abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering; third, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation, this consciousness being increased by every latent tendency of the desire realm abandoned by cultivation, and by the universally pervasive latent tendencies; fourth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing suffering, this consciousness being increased by every latent tendency of the form realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation; fifth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing accumulation, this consciousness being increased by every latent tendency of the form realm abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering; sixth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the form realm abandoned by cultivation, this consciousness being increased by every latent tendency of the form realm abandoned by cultivation, and by the universally pervasive latent tendencies; seventh, the wholesome consciousness of the formless realm abandoned by cultivation — this being precisely the wholesome mind belonging to the preliminary stage bordering upon the sphere of infinite space — this consciousness being increased by every latent tendency of the formless realm abandoned by cultivation, and by the universally pervasive latent tendencies; eighth, the undefiled consciousness — namely, that belonging to dharma-knowledge and class-knowledge of suffering and accumulation — this consciousness not being increased by any latent tendency whatsoever. It is for this reason that it is said that the eye faculty is taken as object by consciousness within the desire and form realms' three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. The eye faculty is, further, taken as an object-of-that-object by thirteen of the sixteen consciousnesses — first, the consciousness of the desire realm associated with every latent tendency abandoned by seeing suffering, this being the eye faculty's own object-of-that-object because it takes as its own object the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering and the like, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation; second, the consciousness of the desire realm associated with every latent tendency abandoned by seeing accumulation, this being the eye faculty's own object-of-that-object because it takes as its own object the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation and the like, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by seeing accumulation,
及見苦所斷遍行隨眠隨增。三欲界見道所斷無漏緣隨眠相應識。是眼根緣緣識。緣緣眼根。苦集法智品相應識。故此識欲界見道所斷一切。及遍行隨眠隨增。四欲界修所斷善及染污無覆無記識。是眼根緣緣識。緣緣眼根。欲界修所斷識等。故此識欲界修所斷一切。
and by the universally pervasive latent tendency abandoned by seeing suffering; third, the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path, this being the eye faculty's own object-of-that-object because it takes as its own object the consciousness associated with the knowledges of suffering and accumulation belonging to dharma-knowledge, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by seeing the path, and by the universally pervasive latent tendencies; fourth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation, this being the eye faculty's own object-of-that-object because it takes as its own object the consciousness of the desire realm abandoned by cultivation and the like, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by cultivation,
及遍行隨眠隨增。五色界見苦所斷一切隨眠相應識。是眼根緣緣識。緣緣眼根。色界見苦所斷遍行隨眠相應識等。故此識色界見苦所斷一切。及見集所斷遍行隨眠隨增。六色界見集所斷一切隨眠相應識。是眼根緣緣識。緣緣眼根。色界見集所斷遍行隨眠相應識等。故此識色界見集所斷一切。及見苦所斷遍行隨眠隨增。七色界見道所斷無漏緣隨眠相應識。是眼根緣緣識。緣緣眼根。苦集類智品相應識。故此識色界見道所斷一切。及遍行隨眠隨增。八色界修所斷善及染污無覆無記識。是眼根緣緣識。緣緣眼根。色界修所斷識等。故此識色界修所斷一切。及遍行隨眠隨增。九無色界見苦所斷遍行隨眠相應識。是眼根緣緣識。緣緣眼根。無色界修所斷善識。故此識無色界見苦所斷一切。及見集所斷遍行隨眠隨增。十無色界見集所斷遍行隨眠相應識。是眼根緣緣識。緣緣眼根。無色界修所斷善識。故此識無色界見集所斷一切。及見苦所斷遍行隨眠隨增。十一無色界見道所斷無漏緣隨眠相應識。是眼根緣緣識。緣緣眼根。苦集類智品相應識故。此識無色界見道所斷一切。及遍行隨眠隨增。十二無色界修所斷善。及染污無覆無記識。是眼根緣緣識。緣緣眼根。無色界修所斷善識等。故此識無色界修所斷一切。
and by the universally pervasive latent tendencies; fifth, the consciousness of the form realm associated with every latent tendency abandoned by seeing suffering, this being the eye faculty's own object-of-that-object because it takes as its own object the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing suffering and the like, and it is for this reason that this consciousness is increased by every latent tendency of the form realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation; sixth, the consciousness of the form realm associated with every latent tendency abandoned by seeing accumulation, this being the eye faculty's own object-of-that-object because it takes as its own object the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing accumulation and the like, and it is for this reason that this consciousness is increased by every latent tendency of the form realm abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering; seventh, the consciousness of the form realm associated with the undefiled-object latent tendency abandoned by seeing the path, this being the eye faculty's own object-of-that-object because it takes as its own object the consciousness associated with the knowledges of suffering and accumulation belonging to class-knowledge, and it is for this reason that this consciousness is increased by every latent tendency of the form realm abandoned by seeing the path, and by the universally pervasive latent tendencies; eighth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the form realm abandoned by cultivation, this being the eye faculty's own object-of-that-object because it takes as its own object the consciousness of the form realm abandoned by cultivation and the like, and it is for this reason that this consciousness is increased by every latent tendency of the form realm abandoned by cultivation, and by the universally pervasive latent tendencies; ninth, the consciousness of the formless realm associated with the universally pervasive latent tendency abandoned by seeing suffering, this being the eye faculty's own object-of-that-object because it takes as its own object the wholesome consciousness of the formless realm abandoned by cultivation, and it is for this reason that this consciousness is increased by every latent tendency of the formless realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation; tenth, the consciousness of the formless realm associated with the universally pervasive latent tendency abandoned by seeing accumulation, this being the eye faculty's own object-of-that-object because it takes as its own object the wholesome consciousness of the formless realm abandoned by cultivation, and it is for this reason that this consciousness is increased by every latent tendency of the formless realm abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering; eleventh, the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path, this being the eye faculty's own object-of-that-object because it takes as its own object the consciousness associated with the knowledges of suffering and accumulation belonging to class-knowledge, and it is for this reason that this consciousness is increased by every latent tendency of the formless realm abandoned by seeing the path, and by the universally pervasive latent tendencies; twelfth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the formless realm abandoned by cultivation, this being the eye faculty's own object-of-that-object because it takes as its own object the wholesome consciousness, and the like, of the formless realm abandoned by cultivation, and it is for this reason that this consciousness is increased by every latent tendency of the formless realm abandoned by cultivation,
及遍行隨眠隨增。十三苦集道智品無漏識。是眼根緣緣識。緣緣眼根。有漏無漏識。故此識非隨眠隨增。故說眼根緣緣識。三界四部隨眠隨增。耳鼻舌身根亦爾者。謂耳等根亦通欲色界五地。唯修所斷如眼根故。女根緣識欲界三部。色界遍行。及修所斷緣緣識。欲界四部。色界三部。無色界遍行。及修所斷者。女根唯欲界修所斷十六識內五識所緣。一欲界見苦所斷遍行隨眠相應識。此識欲界見苦所斷一切。及見集所斷遍行隨眠隨增。二欲界見集所斷遍行隨眠相應識。此識欲界見集所斷一切。及見苦所斷遍行隨眠隨增。三欲界修所斷善。及染污無覆無記識。此識欲界修所斷一切。及遍行隨眠隨增。四色界修所斷善。及無覆無記識。此識色界修所斷一切。
and by the universally pervasive latent tendencies; thirteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path, this being the eye faculty's own object-of-that-object because it takes as its own object both the contaminated and the undefiled consciousness, and it is for this reason that this consciousness is not increased by any latent tendency whatsoever. It is for this reason that it is said that the eye faculty is taken as an object-of-that-object by consciousness within the three realms' four categories. As for the ear, nose, tongue, and body faculties being just the same: the ear and the rest, too, pervade the desire and form realms' five grounds, being solely abandoned by cultivation, just like the eye faculty. As for the female faculty being taken as object by consciousness within the desire realm's three categories, and, within the form realm, by the universally pervasive consciousness, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness — and being taken as an object-of-that-object by consciousness within the desire realm's four categories, and, within the form realm, by three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: the female faculty, being solely within the desire realm and abandoned by cultivation, is taken as object by five of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering, this consciousness being increased by every latent tendency of the desire realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation, this consciousness being increased by every latent tendency of the desire realm abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering; third, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation, this consciousness being increased by every latent tendency of the desire realm abandoned by cultivation, and by the universally pervasive latent tendencies; fourth, the wholesome, together with the neutral-and-unobscured, consciousness of the form realm abandoned by cultivation,
The distinction between a consciousness taking the eye faculty directly as its object and a further consciousness taking that first consciousness as its own object in turn is precisely the technical apparatus this fascicle exists to demonstrate against the Dārṣṭāntikas: watching the eye faculty be reached in two clearly distinguished ways — once immediately, and once by a second consciousness reflecting back upon the first — makes concrete exactly the claim that mental consciousness genuinely can, and demonstrably does, take another consciousness as its own object.
10. The Female, Male, and Suffering Faculties
The female faculty, confined solely to the desire realm and abandoned by cultivation, is taken as a direct object by five consciousnesses — narrower than the eye faculty's own eight, since the female faculty, unlike the eye faculty, is entirely absent from the form and formless realms and can only be reached there indirectly, as an object of the higher realms' own wholesome consciousness looking downward or inward — and as an object-of-that-object by nine consciousnesses, spanning all three realms as those higher consciousnesses are in turn taken as objects by consciousnesses one step further removed. The male faculty and the suffering-faculty follow the identical pattern.
及遍行隨眠隨增。五無漏識。謂苦集法智品此識非隨眠隨增。故說女根緣識。欲界三部色界遍行。及修所斷隨眠隨增。女根緣緣識。
this consciousness being increased by every latent tendency of the form realm abandoned by cultivation, and by the universally pervasive latent tendencies; fifth, the undefiled consciousness — namely, that belonging to the knowledges of suffering and accumulation belonging to dharma-knowledge — this consciousness not being increased by any latent tendency whatsoever. It is for this reason that it is said that the female faculty is taken as object by consciousness within the desire realm's three categories, and, within the form realm, by the universally pervasive consciousness, and, within the formless realm, by the cultivation-abandoned consciousness. The female faculty is, further, taken as an object-of-that-object by nine of the sixteen consciousnesses —
十六識內九識所緣。一欲界見苦所斷一切隨眠相應識是女根緣緣識。緣緣女根。欲界見苦所斷遍行隨眠相應識等。故此識欲界見苦所斷一切。及見集所斷遍行隨眠隨增。二欲界見集所斷一切隨眠相應識。是女根緣緣識。緣緣女根。欲界見集所斷遍行隨眠相應識等。故此識欲界見集所斷一切。及見苦所斷遍行隨眠隨增。三欲界見道所斷無漏緣隨眠相應識。是女根緣緣識緣緣女根。苦集法智品相應識。故此識欲界見道所斷一切。及遍行隨眠隨增。四欲界修所斷善。及染污無覆無記識。是女根緣緣識。緣緣女根。欲界修所斷識等。故此識欲界修所斷一切。及遍行隨眠隨增。五色界見苦所斷遍行隨眠相應識。是女根緣緣識。緣緣女根。色界修所斷善。及無覆無記識。故此識色界見苦所斷一切。及見集所斷遍行隨眠隨增。
first, the consciousness of the desire realm associated with every latent tendency abandoned by seeing suffering, this being the female faculty's own object-of-that-object because it takes as its own object the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering and the like, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation; second, the consciousness of the desire realm associated with every latent tendency abandoned by seeing accumulation, this being the female faculty's own object-of-that-object because it takes as its own object the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation and the like, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering; third, the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path, this being the female faculty's own object-of-that-object because it takes as its own object the consciousness associated with the knowledges of suffering and accumulation belonging to dharma-knowledge, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by seeing the path, and by the universally pervasive latent tendencies; fourth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation, this being the female faculty's own object-of-that-object because it takes as its own object the consciousness of the desire realm abandoned by cultivation and the like, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by cultivation, and by the universally pervasive latent tendencies; fifth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing suffering, this being the female faculty's own object-of-that-object because it takes as its own object the wholesome, together with the neutral-and-unobscured, consciousness of the form realm abandoned by cultivation, and it is for this reason that this consciousness is increased by every latent tendency of the form realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation;
六色界見集所斷遍行隨眠相應識。是女根緣緣識。緣緣女根。色界修所斷善。及無覆無記識。故此識色界見集所斷一切。及見苦所斷遍行隨眠隨增。七色界修所斷善。及染污無覆無記識。是女根緣緣識緣緣女根。色界修所斷善。及無覆無記識等。故此識色界修所斷一切。及遍行隨眠隨增。八無色界修所斷善識。是女根緣緣識。緣緣女根。色界修所斷善及無覆無記識。故此識無色界修所斷一切。
sixth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing accumulation, this being the female faculty's own object-of-that-object because it takes as its own object the wholesome, together with the neutral-and-unobscured, consciousness of the form realm abandoned by cultivation, and it is for this reason that this consciousness is increased by every latent tendency of the form realm abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering; seventh, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the form realm abandoned by cultivation, this being the female faculty's own object-of-that-object because it takes as its own object the wholesome, together with the neutral-and-unobscured, consciousness of the form realm abandoned by cultivation, and it is for this reason that this consciousness is increased by every latent tendency of the form realm abandoned by cultivation, and by the universally pervasive latent tendencies; eighth, the wholesome consciousness of the formless realm abandoned by cultivation, this being the female faculty's own object-of-that-object because it takes as its own object the wholesome, together with the neutral-and-unobscured, consciousness of the form realm abandoned by cultivation, and it is for this reason that this consciousness is increased by every latent tendency of the formless realm abandoned by cultivation,
及遍行隨眠隨增。九苦集道智品無漏識。是女根緣緣識。緣緣女根。有漏無漏識。故此識非隨眠隨增。故說女根緣緣識。欲界四部。色界三部。無色界遍行。及修所斷隨眠隨增。男苦根亦爾者。
and by the universally pervasive latent tendencies; ninth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path, this being the female faculty's own object-of-that-object because it takes as its own object both the contaminated and the undefiled consciousness, and it is for this reason that this consciousness is not increased by any latent tendency whatsoever. It is for this reason that it is said that the female faculty is taken as an object-of-that-object by consciousness within the desire realm's four categories, and, within the form realm, by three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for the male faculty and the suffering-faculty being just the same:
謂男苦根亦唯欲界修所斷。如女根故。
the male faculty and the suffering-faculty, too, are solely within the desire realm and abandoned by cultivation, just like the female faculty.
That the female faculty needs only five consciousnesses to reach it directly, against the eye faculty's eight, while still requiring nine consciousnesses to reach it indirectly — nearly as many as the eye faculty's own thirteen — shows that a narrower direct reach does not simply propagate into an equally narrower indirect one: precisely because the female faculty's own reaching consciousnesses are themselves taken as objects by consciousnesses spanning every realm above it, the chain of indirect access can still grow surprisingly long even for a dharma confined to a single realm.
11. The Life Faculty, Closing the Fascicle
The life faculty, pervading all three realms' nine grounds and solely abandoned by cultivation, is taken as a direct object by ten consciousnesses — three within each realm (its own universally pervasive latent tendencies abandoned by seeing suffering and accumulation, together with its own wholesome and neutral-and-unobscured consciousness abandoned by cultivation), plus the undefiled consciousness of both dharma- and class-knowledge together — and as an object-of-that-object by thirteen consciousnesses, the fascicle closing precisely at this point, mid-analysis, with the promise of further such faculties to come.
命根緣識三界三部緣緣識。三界四部者。命根通三界九地唯修所斷。十六識內十識所緣。一欲界見苦所斷遍行隨眠相應識。此識欲界見苦所斷一切。及見集所斷遍行隨眠隨增。二欲界見集所斷遍行隨眠相應識。此識欲界見集所斷一切。及見苦所斷遍行隨眠隨增。
As for the life faculty being taken as an object-of-that-object by consciousness within the three realms' three categories, and by every category as a direct object: the life faculty, pervading the three realms' nine grounds, being solely abandoned by cultivation, is taken as object by ten of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering, this consciousness being increased by every latent tendency of the desire realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation, this consciousness being increased by every latent tendency of the desire realm abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering;
三欲界修所斷善及染污無覆無記識。此識欲界修所斷一切。及遍行隨眠隨增。如欲界三部識。色無色界各三部識亦爾。合為九識。十無漏識。謂苦集法類智品。此識非隨眠隨增故。說命根緣識三界三部隨眠隨增。命根緣識。十六識內十三識所緣。一欲界見苦所斷一切隨眠相應識是命根緣緣識。緣緣命根。欲界見苦所斷遍行隨眠相應識等。故此識欲界見苦所斷一切。及見集所斷遍行隨眠隨增。二欲界見集所斷一切隨眠相應識。是命根緣緣識。緣緣命根。見集所斷遍行隨眠相應識等。故此識欲界見集所斷一切。及見苦所斷遍行隨眠隨增。三欲界見道所斷無漏緣隨眠相應識。是命根緣緣識。緣緣命根。苦集法智品相應識。故此識欲界見道所斷一切。及遍行隨眠隨增。四欲界修所斷善。及染污無覆無記識。是命根緣緣識。緣緣命根。欲界修所斷識等。故此識欲界修所斷一切。及遍行隨眠隨增。如欲界四部識。色無色界各四部識亦爾。有差別者。謂見道所斷無漏緣隨眠相應識。緣緣命根。苦集類智品相應識。後准應知。
third, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation, this consciousness being increased by every latent tendency of the desire realm abandoned by cultivation, and by the universally pervasive latent tendencies — just as with the desire realm's own three categories of consciousness, so too, correspondingly, should the form and formless realms' own three categories of consciousness each be understood, making nine consciousnesses in all; tenth, the undefiled consciousness — namely, that belonging to the knowledges of suffering, accumulation, dharma-knowledge, and class-knowledge — this consciousness not being increased by any latent tendency whatsoever. It is for this reason that it is said that the life faculty is taken as object by consciousness within the three realms' three categories. The life faculty is, further, taken as an object-of-that-object by thirteen of the sixteen consciousnesses — first, the consciousness of the desire realm associated with every latent tendency abandoned by seeing suffering, this being the life faculty's own object-of-that-object because it takes as its own object the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering and the like, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by seeing suffering, and by the universally pervasive latent tendency abandoned by seeing accumulation; second, the consciousness of the desire realm associated with every latent tendency abandoned by seeing accumulation, this being the life faculty's own object-of-that-object because it takes as its own object the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation and the like, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by seeing accumulation, and by the universally pervasive latent tendency abandoned by seeing suffering; third, the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path, this being the life faculty's own object-of-that-object because it takes as its own object the consciousness associated with the knowledges of suffering and accumulation belonging to dharma-knowledge, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by seeing the path, and by the universally pervasive latent tendencies; fourth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation, this being the life faculty's own object-of-that-object because it takes as its own object the consciousness of the desire realm abandoned by cultivation and the like, and it is for this reason that this consciousness is increased by every latent tendency of the desire realm abandoned by cultivation, and by the universally pervasive latent tendencies — just as with the desire realm's own four categories of consciousness, so too, correspondingly, should the form and formless realms' own four categories of consciousness each be understood, making twelve consciousnesses in all, the difference being that the consciousness associated with the undefiled-object latent tendency abandoned by seeing the path takes, as its own object-of-that-object, the consciousness associated with the knowledges of suffering and accumulation belonging to class-knowledge — every remaining point should be understood accordingly;
合為十二識。十三苦集道智品無漏識。是命根緣緣識。緣緣命根有漏無漏識。故此識非隨眠隨增。故說命根緣緣識。三界四部隨眠隨增。
thirteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path, this being the life faculty's own object-of-that-object because it takes as its own object both the contaminated and the undefiled consciousness, and it is for this reason that this consciousness is not increased by any latent tendency whatsoever. It is for this reason that it is said that the life faculty is taken as an object-of-that-object by every category of the three realms.
That the fascicle breaks off exactly here, having just finished the life faculty's own thirteen-consciousness object-of-that-object count, without any closing summary or cross-reference, is a reminder of how artificial these fascicle boundaries can be relative to the treatise's own continuous argument: this is not a natural stopping point in the exposition at all, only the place where the physical scroll happened to end, and fascicle 88 will resume the identical sweep through the remaining faculties without any fresh introduction.
Fascicle 87 Complete
This closes fascicle 87 of Ru-Yi's translation, drawn from the treatise's true CBETA boundary. Fascicle 87 continued the Ten Gates Nyāsa (結蘊第二中十門納息第四之十七), opening with how the latent tendencies bind one another, working through three tetralemmas on directed thought and sustained reflection, and then turning to an entirely new topic argued explicitly against the Dārṣṭāntikas — a sixteen-fold (then thirty-two-fold, then one-hundred-and-twenty-fold) classification of dharma and the consciousnesses that take them as object, both directly and as a further object-of-that-object, worked through in exhaustive numerical detail for the eye, ear, nose, tongue, body, female, male, suffering, and life faculties, breaking off mid-analysis at the life faculty's own count. Fascicle 88 continues within the same nyāsa, resuming the identical sweep through the remaining faculties.