The Faculties Reflected in Consciousness
Fascicle 88 resumes the sixteen-consciousness classification exactly where fascicle 87 broke off, working through the mind, equanimity, pleasure, joy, sorrow, and faith faculties, the three undefiled faculties, the sense elements and sense-fields, the aggregates, and the undefiled and unconditioned dharma. 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 88 continues the Ten Gates Nyāsa (結蘊第二中十門納息第四之十八), resuming the sixteen-fold classification of consciousness (十六識) opened in fascicle 87 — which consciousness takes which dharma as its object (緣識), both directly and as a further object of that object (緣緣識) — now worked through the remaining faculties, the sense elements and sense-fields, the aggregates, and the undefiled dharma. 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. The Mind Faculty and the Equanimity-Faculty
Resuming exactly where fascicle 87 broke off mid-sentence at the life faculty, the sweep turns to the mind faculty — pervading both the contaminated and the undefiled across the three realms' nine grounds and five categories, and, remarkably, taken as object by all sixteen of the sixteen possible consciousnesses at once, both directly and as an object-of-that-object, since a mind capable of any contaminated or undefiled state whatsoever can in principle reflect upon any other such state. The equanimity-faculty follows the identical pattern.
意根緣識緣緣識有為緣者。意根通三界九地五部有漏及無漏法類智品故。十六識所緣。一欲界見苦所斷一切隨眠相應識。此識欲界見苦所斷一切。及見集所斷遍行隨眠隨增。二欲界見集所斷一切隨眠相應識。此識欲界見集所斷一切。及見苦所斷遍行隨眠隨增。三欲界見滅所斷有為緣隨眠相應識。此識欲界見滅所斷有為緣。及遍行隨眠隨增。四欲界見道所斷一切隨眠相應識。此識欲界見道所斷一切。及遍行隨眠隨增。五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。如欲界五部有為緣識。色無色界各五部有為緣識亦爾。合為十五識。十六無漏識。謂苦集道法類忍智品。此識非隨眠隨增。故說意根緣識有為緣隨眠隨增。意根緣緣識亦十六識所緣。此意根緣緣識隨眠隨增。亦如意根緣識說。故說意根緣緣識有為緣隨眠隨增捨根亦爾者。捨根亦通三界九地五部有漏及無漏法類智品如意根故。
As for the mind faculty being taken as both a direct object and an object-of-that-object solely by consciousness that takes a conditioned dharma as its object: the mind faculty, pervading the three realms' nine grounds and five categories, both contaminated and undefiled, belonging to dharma- and class-knowledge, is taken as object by sixteen consciousnesses — first, the consciousness of the desire realm associated with every 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 every 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 consciousness of the desire realm associated with the latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, this consciousness being increased by the desire realm's own latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, and by the universally pervasive latent tendencies; fourth, the consciousness of the desire realm associated with every latent tendency abandoned by seeing the path, this consciousness being increased by every latent tendency of the desire realm abandoned by seeing the path, and by the universally pervasive latent tendencies; fifth, 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 five categories of consciousness that take a conditioned dharma as their object, so too, correspondingly, should the form and formless realms' own five categories of such consciousness each be understood, making fifteen consciousnesses in all; sixteenth, the undefiled consciousness — namely, the forbearances and knowledges of the dharma- and class- kind belonging to suffering, accumulation, and the path — this consciousness not being increased by any latent tendency whatsoever. It is for this reason that it is said that the mind faculty is taken as a direct object solely by consciousness that takes a conditioned dharma as its object. The mind faculty is, further, taken as an object-of-that-object by these same sixteen consciousnesses, and the latent tendencies increased with respect to the mind faculty's own object-of-that-object are likewise just as stated for the mind faculty's own direct object. It is for this reason that it is said that the mind faculty is taken as an object-of-that-object solely by consciousness that takes a conditioned dharma as its object. As for the equanimity-faculty being just the same: the equanimity-faculty, too, pervades the three realms' nine grounds and five categories, both contaminated and undefiled, belonging to dharma- and class-knowledge, just like the mind faculty.
That the mind faculty alone, among every dharma treated across these three fascicles, is taken as object by the complete set of sixteen consciousnesses without exception is a fitting culmination of everything this whole classification has been building toward: precisely because mental consciousness's own reach was the very point at issue in the polemic against the Dārṣṭāntikas, showing it capable of taking in absolutely everything — every realm, every category, contaminated and undefiled alike — is the strongest possible demonstration that its object is not confined to any separate, narrower domain.
2. The Pleasure-Faculty
The pleasure-faculty, confined to the desire realm's five sense-consciousnesses, the first dhyāna's three kinds of consciousness, and the third dhyāna's mental consciousness alone, is worked through in the now-familiar two-part structure — twelve consciousnesses reach it directly, fourteen reach it as an object-of-that-object — with each and every one of the twelve direct consciousnesses individually named and matched to its own bond of increase.
樂根緣識欲界四部。色界有為緣無色界二部。及遍行緣緣識欲無色界四部。色界有為緣者。樂根通欲界初及第三靜慮。欲界者。五識身相應。初靜慮者。三識身相應。此二唯有漏修所斷。第三靜慮者。意識相應通有漏無漏。有漏者通五部。無漏者通法類智品。故此樂根十六識內十二識所緣。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。三欲界見道所斷無漏緣隨眠相應識。此識欲界見道所斷一切。
As for the pleasure-faculty being taken as a direct object by consciousness within the desire realm's four categories, and, within the form realm, by consciousness taking a conditioned dharma as its object, and, within the formless realm, by two categories — and being taken as an object-of-that-object by consciousness within the desire and formless realms' four categories, and, within the form realm, by consciousness taking a conditioned dharma as its object: the pleasure-faculty pervades solely the desire realm and the first and third dhyānas. Within the desire realm, it is associated with the five sense-consciousnesses; within the first dhyāna, it is associated with three kinds of consciousness — these two being solely contaminated and abandoned by cultivation. Within the third dhyāna, it is associated with mental consciousness, pervading both the contaminated and the undefiled — the contaminated pervading the five categories, the undefiled belonging to dharma- and class-knowledge. It is for this reason that this pleasure-faculty is taken as object by twelve 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 consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path, this consciousness being increased by every latent tendency of the desire realm abandoned by seeing the path,
及遍行隨眠隨增。四欲界修所斷善。及染污無覆無記識。此識欲界修所斷一切。及遍行隨眠隨增。五色界見苦所斷一切隨眠相應識。
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 consciousness being 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 every latent tendency abandoned by seeing suffering,
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。此識色界見集所斷一切。及見苦所斷遍行隨眠隨增。七色界見滅所斷有為緣隨眠相應識。此識色界見滅所斷有為緣及遍行隨眠隨增。八色界見道所斷一切隨眠相應識。此識色界見道所斷一切。及遍行隨眠隨增。九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。十無色界見道所斷無漏緣隨眠相應識此識無色界見道所斷一切。及遍行隨眠隨增十一無色界修所斷善識。此識無色界修所斷一切。及遍行隨眠隨增。十二無漏識。謂苦集道法類智品。此識非隨眠隨增故。說樂根緣識。欲界四部色界有為緣無色界二部。及遍行隨眠隨增。樂根緣識十六識內十四識所緣。一欲界見苦所斷一切隨眠相應識。是樂根緣緣識。
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; sixth, the consciousness of the form realm associated with every 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; seventh, the consciousness of the form realm associated with the latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, this consciousness being increased by the form realm's own latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, and by the universally pervasive latent tendencies; eighth, the consciousness of the form realm associated with every latent tendency abandoned by seeing the path, this consciousness being increased by every latent tendency of the form realm abandoned by seeing the path, and by the universally pervasive latent tendencies; ninth, 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; tenth, the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path, this consciousness being increased by every latent tendency of the formless realm abandoned by seeing the path, and by the universally pervasive latent tendencies; eleventh, the wholesome consciousness of the formless realm abandoned by cultivation, this consciousness being increased by every latent tendency of the formless realm abandoned by cultivation, and by the universally pervasive latent tendencies; twelfth, the undefiled consciousness — namely, that belonging to dharma- and class-knowledge of suffering, accumulation, and the path — this consciousness not being increased by any latent tendency whatsoever. It is for this reason that it is said that the pleasure-faculty is taken as a direct object by consciousness within the desire realm's four categories, and, within the form realm, by consciousness taking a conditioned dharma as its object, and, within the formless realm, by two categories, and by the universally pervasive consciousness as well. The pleasure-faculty is, further, taken as an object-of-that-object by fourteen of the sixteen consciousnesses — first, the consciousness of the desire realm associated with every latent tendency abandoned by seeing suffering, this being the pleasure-faculty's own object-of-that-object because it takes as its own object
緣緣樂根。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。是樂根緣緣識緣緣樂根。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。三欲界見道所斷一切隨眠相應識。是樂根緣緣識。緣緣樂根。欲界見道所斷無漏緣隨眠相應識。及苦集道法智品相應識。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。是樂根緣緣識。緣緣樂根。欲界修所斷識等。故此識欲界修所斷一切。及遍行隨眠隨增。五無色界見苦所斷遍行隨眠相應識。是樂根緣緣識。緣緣樂根。無色界見道所斷無漏緣隨眠相應識等。故此識無色界見苦所斷一切。及見集所斷遍行隨眠隨增。六無色界見集所斷遍行隨眠相應識。是樂根緣緣識。緣緣樂根。無色界見道所斷無漏緣隨眠相應識等。故此識無色界見集所斷一切。及見苦所斷遍行隨眠隨增。
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 pleasure-faculty's own object-of-that-object because it takes as its own object the consciousness 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 every latent tendency abandoned by seeing the path, this being the pleasure-faculty's own object-of-that-object because it takes as its own object the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path, and the consciousness associated with the knowledges of suffering, accumulation, and the path 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 pleasure-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 formless realm associated with the universally pervasive latent tendency abandoned by seeing suffering, this being the pleasure-faculty's own object-of-that-object because it takes as its own object the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path and the like, 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; sixth, the consciousness of the formless realm associated with the universally pervasive latent tendency abandoned by seeing accumulation, this being the pleasure-faculty's own object-of-that-object because it takes as its own object the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path and the like, 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.
七無色界見道所斷一切隨眠相應識。是樂根緣緣識。緣緣樂根。無色界見道所斷無漏緣相應識。及道類智品無漏識。故此識無色界見道所斷一切。及遍行隨眠隨增八無色界修所斷善。及染污無覆無記識。是樂根緣緣識。緣緣樂根。無色界修所斷善識等。故此識無色界修所斷一切。及遍行隨眠隨增。及色界五部有為緣識。是樂根緣緣識。緣緣樂根。隨其所應有漏無漏識。故此識隨其所應色界有為緣隨眠隨增。此五并前八合為十三識。十四苦集道智品無漏識。是樂根緣緣識。緣緣樂根有漏無漏識。故此識非隨眠隨增。故說樂根緣緣識。欲無色界四部。色界有為緣隨眠隨增。喜根緣識欲色界有為緣。無色界二部及遍行。緣緣識欲色界有為緣。無色界四部者。
Seventh, the consciousness of the formless realm associated with every latent tendency abandoned by seeing the path, this being the pleasure-faculty's own object-of-that-object because it takes as its own object the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path, and the undefiled consciousness belonging to class-knowledge of the path, 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; eighth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the formless realm abandoned by cultivation, this being the pleasure-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 the like, and it is for this reason that this consciousness is increased by every latent tendency of the formless realm abandoned by cultivation, and by the universally pervasive latent tendencies; and the form realm's own five categories of consciousness that take a conditioned dharma as their object are, further, the pleasure-faculty's own object-of-that-object, because they take as their own object, according to what is fitting, the contaminated and the undefiled consciousness, and it is for this reason that these consciousnesses are increased, according to what is fitting, by the form realm's own latent tendency taking a conditioned dharma as its object — these five, together with the preceding eight, make thirteen consciousnesses in all; fourteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path, this being the pleasure-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 pleasure-faculty is taken as an object-of-that-object by consciousness within the desire and formless realms' four categories, and, within the form realm, by consciousness taking a conditioned dharma as its object. As for the joy-faculty being taken as a direct object by consciousness within the desire and form realms taking a conditioned dharma as its object, and, within the formless realm, by two categories together with the universally pervasive consciousness — and being taken as an object-of-that-object by consciousness within the desire and form realms taking a conditioned dharma as its object, and, within the formless realm, by four categories:
The pleasure-faculty's own oddly scattered distribution — present in the desire realm's five senses, the first dhyāna's three senses, and then only in the third dhyāna's mental consciousness, skipping the second dhyāna's own experience of joy entirely — reflects a genuine feature of the dhyāna scheme rather than an arbitrary restriction: bodily pleasure belongs to the coarser sense-based stages, while the joy of the second dhyāna is mental rather than bodily, and it is only once directed thought and sustained reflection have both been left behind, in the third dhyāna, that the subtler mental pleasure proper to that stage reappears as pleasure once more rather than as joy.
3. The Joy-Faculty
The joy-faculty, confined to the desire realm and the first two dhyānas, follows the same thirteen-consciousness direct count and fifteen-consciousness indirect count, worked through name by name — each of its own five categories' consciousnesses in the desire realm, extended to the form realm, and reached indirectly from the formless realm above.
喜根通欲界及初二靜慮。唯意識相應。欲界者。唯有漏通五部。初二靜慮者。通有漏無漏。有漏者通五部。無漏者通法類忍智品故。
the joy-faculty pervades the desire realm and the first two dhyānas, being associated solely with mental consciousness. Within the desire realm, it is solely contaminated, pervading all five categories; within the first two dhyānas, it pervades both the contaminated and the undefiled — the contaminated pervading all five categories, the undefiled belonging to the forbearances and knowledges of the dharma- and class- kind.
此喜根十六識內十三識所緣。一欲界見苦所斷一切隨眠相應識。此識欲界見苦所斷一切。及見集所斷遍行隨眠隨增。二欲界見集所斷一切隨眠相應識。此識欲界見集所斷一切。及見苦所斷遍行隨眠隨增。三欲界見滅所斷有為緣隨眠相應識。此識欲界見滅所斷有為緣。及遍行隨眠隨增。四欲界見道所斷一切隨眠相應識。此識欲界見道所斷一切。及遍行隨眠隨增。五欲界修所斷善。及染污無覆無記識。此識欲界修所斷一切。及遍行隨眠隨增。如欲界五部有為緣識色界五部有為緣識亦爾。合為十識。十一無色界見道所斷無漏緣隨眠相應識。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識。此識無色界修所斷一切。及遍行隨眠隨增。十三無漏識謂苦集道法類智品。此識非隨眠隨增故說喜根緣識。欲色界有為緣無色界二部。及遍行隨眠隨增。喜根緣識十六識內十五識所緣。一欲界見苦所斷一切隨眠相應識。是喜根緣緣識。緣緣喜根。
This joy-faculty is taken as object by thirteen of the sixteen consciousnesses — first, the consciousness of the desire realm associated with every 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 every 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 consciousness of the desire realm associated with the latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, this consciousness being increased by the desire realm's own latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, and by the universally pervasive latent tendencies; fourth, the consciousness of the desire realm associated with every latent tendency abandoned by seeing the path, this consciousness being increased by every latent tendency of the desire realm abandoned by seeing the path, and by the universally pervasive latent tendencies; fifth, 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 five categories of consciousness that take a conditioned dharma as their object, so too, correspondingly, should the form realm's own five categories of such consciousness be understood, making ten consciousnesses in all; eleventh, the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path, this consciousness being increased by every latent tendency of the formless realm abandoned by seeing the path, and by the universally pervasive latent tendencies; twelfth, the wholesome consciousness of the formless realm abandoned by cultivation, this consciousness being increased by every latent tendency of the formless realm abandoned by cultivation, and by the universally pervasive latent tendencies; thirteenth, the undefiled consciousness — namely, that belonging to dharma- and class-knowledge of suffering, accumulation, and the path — this consciousness not being increased by any latent tendency whatsoever. It is for this reason that it is said that the joy-faculty is taken as a direct object by consciousness within the desire and form realms taking a conditioned dharma as its object, and, within the formless realm, by two categories together with the universally pervasive consciousness. The joy-faculty is, further, taken as an object-of-that-object by fifteen of the sixteen consciousnesses — first, the consciousness of the desire realm associated with every latent tendency abandoned by seeing suffering, this being the joy-faculty's own object-of-that-object because it takes as its own object
自部他部隨其所應有漏識故。此識欲界見苦所斷一切。及見集所斷遍行隨眠隨增。二見集所斷一切隨眠相應識。是喜根緣緣識。緣緣喜根。自部他部隨其所應有漏識故。此識欲界見集所斷一切。及見苦所斷遍行隨眠隨增。三欲界見滅所斷有為緣隨眠相應識。是喜根緣緣識。緣緣喜根。自部有為緣隨眠相應識。故此識欲界見滅所斷有為緣。及遍行隨眠隨增。四欲界見道所斷一切隨眠相應識。是喜根緣緣識。緣緣喜根。自部一切隨眠相應識。及苦集道法智品相應識。故此識欲界見道所斷一切及遍行隨眠隨增。五欲界修所斷善。
the contaminated consciousness of its own category and of the other category, according to what is fitting, 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 associated with every latent tendency abandoned by seeing accumulation, this being the joy-faculty's own object-of-that-object because it takes as its own object the contaminated consciousness of its own category and of the other category, according to what is fitting, 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 latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, this being the joy-faculty's own object-of-that-object because it takes as its own object the consciousness of its own category associated with the latent tendency taking a conditioned dharma as its object, and it is for this reason that this consciousness is increased by the desire realm's own latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, and by the universally pervasive latent tendencies; fourth, the consciousness of the desire realm associated with every latent tendency abandoned by seeing the path, this being the joy-faculty's own object-of-that-object because it takes as its own object the consciousness of its own category associated with every latent tendency, and the consciousness associated with the knowledges of suffering, accumulation, and the path 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; fifth, the wholesome consciousness of the desire realm abandoned by cultivation,
及染污無覆無記識。是喜根緣緣識。緣緣喜根。欲界修所斷識等。
together with the defiled and neutral-and-unobscured consciousness, this being the joy-faculty's own object-of-that-object because it takes as its own object the desire realm's own consciousness abandoned by cultivation and the like,
故此識欲界修所斷一切。及遍行隨眠隨增。如欲界五部有為緣識。
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 five categories of consciousness that take a conditioned dharma as their object,
色界五部有為緣識亦爾。合為十識。十一無色界見苦所斷遍行隨眠相應識。是喜根緣緣識。緣緣喜根。無色界見道所斷無漏緣隨眠相應識等。故此識無色界見苦所斷一切。及見集所斷遍行隨眠隨增。
so too, correspondingly, should the form realm's own five categories of such consciousness be understood, making ten consciousnesses in all; eleventh, the consciousness of the formless realm associated with the universally pervasive latent tendency abandoned by seeing suffering, this being the joy-faculty's own object-of-that-object because it takes as its own object the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path and the like, 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.
十二無色界見集所斷遍行隨眠相應識。是喜根緣緣識緣緣喜根。無色界見道所斷無漏緣隨眠相應識等故此識無色界見集所斷一切。及見苦所斷遍行隨眠隨增。十三無色界見道所斷一切隨眠相應識。是喜根緣緣識。緣緣喜根。無色界見道所斷無漏緣隨眠相應識。及苦集道類智品相應識。故此識無色界見道所斷一切。及遍行隨眠隨增。十四無色界修所斷善及染污無覆無記識。是喜根緣緣識。緣緣喜根。無色界修所斷善識等。故此識無色界修所斷一切。及遍行隨眠隨增十五苦集道智品無漏識。是喜根緣緣識。緣緣喜根。有漏無漏識故。此識非隨眠隨增。故說喜根緣緣識。欲色界有為緣無色界四部隨眠隨增。
Twelfth, the consciousness of the formless realm associated with the universally pervasive latent tendency abandoned by seeing accumulation, this being the joy-faculty's own object-of-that-object because it takes as its own object the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path and the like, 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; thirteenth, the consciousness of the formless realm associated with every latent tendency abandoned by seeing the path, this being the joy-faculty's own object-of-that-object because it takes as its own object the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path, and the consciousness associated with the knowledges of suffering, accumulation, and the path 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; fourteenth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the formless realm abandoned by cultivation, this being the joy-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 the like, and it is for this reason that this consciousness is increased by every latent tendency of the formless realm abandoned by cultivation, and by the universally pervasive latent tendencies; fifteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path, this being the joy-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 joy-faculty is taken as an object-of-that-object by consciousness within the desire and form realms taking a conditioned dharma as its object, and, within the formless realm, by four categories.
Watching the joy-faculty's own fifteen indirect consciousnesses accumulate one by one — desire-realm, form-realm, and formless-realm consciousnesses each reaching back to take some portion of the joy-faculty's own thirteen direct consciousnesses as their object — makes vivid just how thoroughly interconnected this whole apparatus of mutual reflection is: a single faculty confined to only the lowest three grounds is still, in the end, reachable indirectly from every single ground across all three realms.
4. The Sorrow-Faculty and the Five Faculties of Faith
The sorrow-faculty, confined entirely to the desire realm, is reached directly by only seven consciousnesses but indirectly by ten, its own narrower direct reach nonetheless propagating outward through the form and formless realms' own consciousnesses looking downward upon it. The five faculties of faith, diligence, mindfulness, concentration, and wisdom, by contrast, pervade all three realms and both the contaminated and the undefiled, and are reached, both directly and indirectly, by an identical set of thirteen consciousnesses each.
憂根緣識。欲界有漏緣。色界遍行及修所斷緣緣識。欲界有為緣色界三部。無色界遍行及修所斷者。憂根唯欲界有漏意識相應通五部。十六識內七識所緣。一欲界見苦所斷一切隨眠相應識。此識欲界見苦所斷一切。及見集所斷遍行隨眠隨增。二欲界見集所斷一切隨眠相應識。此識欲界見集所斷一切。及見苦所斷遍行隨眠隨增。
As for the sorrow-faculty being taken as a direct object by consciousness within the desire realm taking a contaminated dharma as its object, and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness — and being taken as an object-of-that-object by consciousness within the desire realm taking a conditioned dharma as its object, and, within the form realm, by three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness: the sorrow-faculty, existing solely within the desire realm, being solely contaminated, is associated with mental consciousness and pervades all five categories, and it is taken as object by seven of the sixteen consciousnesses — first, the consciousness of the desire realm associated with every 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 every 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;
三欲界見滅所斷有為緣隨眠相應識。此識欲界見滅所斷有為緣。及遍行隨眠隨增。四欲界見道所斷有漏緣隨眠相應識。此識欲界見道所斷有漏緣及遍行隨眠隨增。五欲界修所斷善。及染污無覆無記識。此識欲界修所斷一切。及遍行隨眠隨增。六色界修所斷善。及無覆無記識。此識色界修所斷一切。及遍行隨眠隨增。七無漏識。
third, the consciousness of the desire realm associated with the latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, this consciousness being increased by the desire realm's own latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, and by the universally pervasive latent tendencies; fourth, the consciousness of the desire realm associated with the contaminated-object latent tendency abandoned by seeing the path, this consciousness being increased by the desire realm's own contaminated-object latent tendency abandoned by seeing the path, and by the universally pervasive latent tendencies; fifth, 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; sixth, the wholesome, together with the 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 undefiled consciousness —
謂苦集法智品。此識非隨眠隨增故。說憂根緣識欲界有漏緣色界遍行。及修所斷隨眠隨增。憂根緣識十六識內十識所緣。一欲界見苦所斷一切隨眠相應識。是憂根緣緣識緣緣憂根自部他部隨其所應有漏識。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。是憂根緣緣識。緣緣憂根自部他部。隨其所應有漏識。故此識欲界見集所斷一切。及見苦所斷遍行隨眠隨增。三欲界見滅所斷有為緣隨眠相應識。是憂根緣緣識。緣緣憂根自部有為緣隨眠相應識。故此識欲界見滅所斷有為緣。及遍行隨眠隨增。四欲界見道所斷有漏緣隨眠相應識。是憂根緣緣識。緣緣憂根自部有漏緣隨眠相應識故。此識欲界見道所斷有漏緣。及遍行隨眠隨增。五欲界修所斷善。及染污無覆無記識。是憂根緣緣識。緣緣憂根欲界修所斷識等。故此識欲界修所斷一切。及遍行隨眠隨增。六色界見苦所斷遍行隨眠相應識。是憂根緣緣識。緣緣憂根色界修所斷善。及無覆無記識。故此識色界見苦所斷一切。及遍行隨眠隨增。七色界見集所斷遍行隨眠相應識。是憂根緣緣識。緣緣憂根。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。八色界修所斷善。及染污無覆無記識。是憂根緣緣識。緣緣憂根。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。九無色界修所斷善識。是憂根緣緣識。緣緣憂根。色界修所斷善。及無覆無記識。故此識無色界修所斷一切。及遍行隨眠隨增。十苦集道智品無漏識。是憂根緣緣識。緣緣憂根。有漏無漏識。故此識非隨眠隨增。故說憂根緣緣識。欲界有為緣。色界三部。無色界遍行。及修所斷隨眠隨增信等五根緣識。緣緣識三界四部者。信等五根通有漏無漏。有漏者通三界九地唯修所斷。無漏者通九地法類智品。故此信等五根。十六識內十三識所緣。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。三欲界見道所斷無漏緣隨眠相應識。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。合為十二識。十三無漏識。謂苦集道法類智品。此識非隨眠隨增。故說信等五根緣識。三界四部隨眠隨增。信等五根緣識十六識內亦十三識所緣。一欲界見苦所斷一切隨眠相應識。是信等五根緣緣識。緣緣信等五根自部他部。隨其所應有漏識故。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。是信等五根緣緣識。緣緣信等五根自部他部。隨其所應有漏識故。此識欲界見集所斷一切。及見苦所斷遍行隨眠隨增。三欲界見道所斷一切隨眠相應識。是信等五根緣緣識。緣緣信等五根自部無漏緣隨眠相應識。及苦集道法智品相應識。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。是信等五根緣緣識。緣緣信等五根欲界修所斷識等。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。合為十二識。十三苦集道智品無漏識。是信等五根緣緣識。緣緣信等五根有漏無漏識。故此識非隨眠隨增。故說信等五根緣緣識。三界四部隨眠隨增。
namely, that belonging to dharma-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 sorrow-faculty is taken as a direct object by consciousness within the desire realm taking a contaminated dharma as its object, and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness. The sorrow-faculty is, further, taken as an object-of-that-object by ten of the sixteen consciousnesses — first, the consciousness of the desire realm associated with every latent tendency abandoned by seeing suffering, this being the sorrow-faculty's own object-of-that-object because it takes as its own object the contaminated consciousness of its own category and of the other category, according to what is fitting, 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 sorrow-faculty's own object-of-that-object because it takes as its own object the contaminated consciousness of its own category and of the other category, according to what is fitting, 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 latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, this being the sorrow-faculty's own object-of-that-object because it takes as its own object the consciousness of its own category associated with the latent tendency taking a conditioned dharma as its object, and it is for this reason that this consciousness is increased by the desire realm's own latent tendency abandoned by seeing cessation that takes a conditioned dharma as its object, and by the universally pervasive latent tendencies; fourth, the consciousness of the desire realm associated with the contaminated-object latent tendency abandoned by seeing the path, this being the sorrow-faculty's own object-of-that-object because it takes as its own object the consciousness of its own category associated with the contaminated-object latent tendency, and it is for this reason that this consciousness is increased by the desire realm's own contaminated-object latent tendency abandoned by seeing the path, and by the universally pervasive latent tendencies; fifth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation, this being the sorrow-faculty's own object-of-that-object because it takes as its own object the desire realm's own consciousness 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; sixth, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing suffering, this being the sorrow-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 tendencies; seventh, the consciousness of the form realm associated with the universally pervasive latent tendency abandoned by seeing accumulation, this being the sorrow-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; eighth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the form realm abandoned by cultivation, this being the sorrow-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; ninth, the wholesome consciousness of the formless realm abandoned by cultivation, this being the sorrow-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, and by the universally pervasive latent tendencies; tenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path, this being the sorrow-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 sorrow-faculty is taken as an object-of-that-object by consciousness within the desire realm taking a conditioned dharma as its object, and, within the form realm, by three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. As for the five faculties of faith and the rest being taken as both a direct object and an object-of-that-object by consciousness within the three realms' four categories: the five faculties of faith and the rest pervade both the contaminated and the undefiled — the contaminated pervading the three realms' nine grounds, solely abandoned by cultivation; the undefiled pervading these same nine grounds, belonging to dharma- and class-knowledge — and it is for this reason that these five faculties of faith and the rest are taken as object by thirteen 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 consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path, this consciousness being 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 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 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; thirteenth, the undefiled consciousness — namely, that belonging to dharma- and class-knowledge of suffering, accumulation, and the path — this consciousness not being increased by any latent tendency whatsoever. It is for this reason that it is said that the five faculties of faith and the rest are taken as a direct object by consciousness within the three realms' four categories. The five faculties of faith and the rest are, further, taken as an object-of-that-object likewise 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 five faculties of faith and the rest's own object-of-that-object because it takes as its own object the contaminated consciousness of its own category and of the other category, according to what is fitting, 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 five faculties of faith and the rest's own object-of-that-object because it takes as its own object the contaminated consciousness of its own category and of the other category, according to what is fitting, 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 every latent tendency abandoned by seeing the path, this being the five faculties of faith and the rest's own object-of-that-object because it takes as its own object the consciousness of its own category associated with the undefiled-object latent tendency, and the consciousness associated with the knowledges of suffering, accumulation, and the path 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 five faculties of faith and the rest's own object-of-that-object because it takes as its own object the desire realm's own consciousness 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; thirteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path, this being the five faculties of faith and the rest'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 five faculties of faith and the rest are taken as an object-of-that-object by consciousness within the three realms' four categories.
That the five faculties of faith and the rest are reached by exactly the same thirteen consciousnesses whether approached directly or as an object-of-that-object — unlike every other faculty examined so far, where the direct and indirect counts differ — is a small but telling structural symmetry: because these five faculties themselves already pervade every realm and both the contaminated and the undefiled, the set of consciousnesses capable of reaching them directly turns out to be exactly the same set capable of reaching them by reflection, with nothing further to add on either side.
5. The Three Undefiled Faculties
The three undefiled faculties — belonging solely to the knowledges of suffering, accumulation, cessation, and the path — are reached directly by seven consciousnesses and indirectly by thirteen, the underlying logic being that, since these faculties are themselves entirely undefiled, no ordinary contaminated consciousness can take them as a direct object except by way of the path-knowledge consciousness that is itself undefiled, while a great many more consciousnesses can still reach them indirectly, by first taking that undefiled consciousness as their own object.
三無漏根緣識三界二部。及遍行緣緣識。三界四部者。三無漏根通苦集滅道法類智品。十六識內七識所緣。一欲界見道所斷無漏緣隨眠相應識。此識欲界見道所斷一切。及遍行隨眠隨增。二欲界修所斷善識。此識欲界修所斷一切。及遍行隨眠隨增。如欲界二部識。
As for the three undefiled faculties being taken as a direct object by consciousness within the three realms' two categories, and being taken as an object-of-that-object by consciousness within the three realms' four categories together with the universally pervasive consciousness: the three undefiled faculties belong to the knowledges of suffering, accumulation, cessation, and the path, of both the dharma- and class- kind, and they are taken as object by seven of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path, this consciousness being increased by every latent tendency of the desire realm abandoned by seeing the path, and by the universally pervasive latent tendencies; second, the wholesome 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 two categories of consciousness,
色無色界各二部識亦爾。合為六識。七無漏識。謂道法類智品。此識非隨眠隨增。故說三無漏根緣識。三界二部及遍行隨眠隨增。三無漏根緣識。十六識內十三識所緣。一欲界見苦所斷遍行隨眠相應識。是三無漏根緣緣識。緣緣三無漏根欲界見道所斷無漏緣隨眠相應識等。故此識欲界見苦所斷一切。及見集所斷遍行隨眠隨增。二欲界見集所斷遍行隨眠相應識。是三無漏根緣緣識。緣緣三無漏根欲界見道所斷。無漏緣隨眠相應識等。故此識欲界見集所斷一切。
so too, correspondingly, should the form and formless realms' own two categories of consciousness each be understood, making six consciousnesses in all; seventh, the undefiled consciousness — namely, that belonging to class-knowledge of the path — this consciousness not being increased by any latent tendency whatsoever. It is for this reason that it is said that the three undefiled faculties are taken as a direct object by consciousness within the three realms' two categories together with the universally pervasive consciousness. The three undefiled faculties are, further, taken as an object-of-that-object by thirteen of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering, this being the three undefiled faculties' own object-of-that-object because it takes as its own object the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path 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 the universally pervasive latent tendency abandoned by seeing accumulation, this being the three undefiled faculties' own object-of-that-object because it takes as its own object the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path 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。三欲界見道所斷一切隨眠相應識。是三無漏根緣緣識。緣緣三無漏根欲界見道所斷無漏緣隨眠相應識。及道法智品相應識。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。是三無漏根緣緣識。緣緣三無漏根欲界修所斷善識等。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。合為十二識。十三苦集道智品無漏識。是三無漏根緣緣識。緣緣三無漏根有漏無漏識。
and by the universally pervasive latent tendency abandoned by seeing suffering; third, the consciousness of the desire realm associated with every latent tendency abandoned by seeing the path, this being the three undefiled faculties' own object-of-that-object because it takes as its own object the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path, and the consciousness associated with class-knowledge of the path, 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 three undefiled faculties' own object-of-that-object because it takes as its own object the desire realm's own wholesome consciousness 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; thirteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path, this being the three undefiled faculties' own object-of-that-object because it takes as its own object both the contaminated and the undefiled consciousness,
故此識非隨眠隨增。故說三無漏根緣緣識。三界四部隨眠隨增。眼耳鼻舌身色聲觸界緣識。欲色界三部。無色界遍行。及修所斷緣緣識。三界四部眼耳鼻舌身色聲觸處色取蘊。前五界有見有對法亦爾者。如是諸法皆通欲色界五地。唯修所斷故。如眼根等應知其相。
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 three undefiled faculties are taken as an object-of-that-object by consciousness within the three realms' four categories. As for the eye, ear, nose, tongue, and body elements, and the color, sound, and touch elements, being taken as a direct object by consciousness within the desire and form realms' three categories, 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 three realms' four categories — and the eye, ear, nose, tongue, and body sense-fields, the color, sound, and touch sense-fields, the form-grasping-aggregate, and, among the first five elements, whatever dharma is visible or resistant, being just the same: all such dharmas as these pervade the desire and form realms' five grounds, being solely abandoned by cultivation, and their pattern should be understood exactly as with the eye faculty and the rest.
The gap between seven direct consciousnesses and thirteen indirect ones for the three undefiled faculties is the widest proportional gap yet encountered in this whole sweep, and it makes a genuine point about how the undefiled functions within this system: an ordinary contaminated mind cannot take an undefiled dharma as its own object except through the narrow channel of undefiled cognition itself, yet once that channel exists, a great many further contaminated minds can still reach the undefiled indirectly, by reflecting upon the undefiled cognition rather than upon the undefiled object directly.
6. The Sense Faculties, Elements, and Sense-Fields
The sweep turns to the coarser physical dharma — the eye, ear, nose, tongue, and body elements and their objects of color, sound, and touch, pervading the desire and form realms exactly like the faculties already covered; the smell, taste, and corresponding consciousness elements, confined to the desire realm alone; and the eye-, ear-, and body-consciousness elements, confined to the desire realm and the first dhyāna, worked through with the same seven-consciousness direct and eleven-consciousness indirect count already familiar from the faculties.
香味鼻舌識界緣識欲界三部。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。香味處亦爾者。如是諸法皆唯欲界修所斷故。如女根等應知其相。眼耳身識界。緣識欲色界三部。緣緣識欲色界四部。無色界二部。及遍行者。如是諸法通欲界及初靜慮。唯修所斷。十六識內七識所緣。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。
As for the smell, taste, and nose- and tongue-consciousness elements being taken as a direct object by consciousness within the desire realm's three categories, and, within the form 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 — and the smell and taste sense-fields being just the same: all such dharmas as these are solely within the desire realm, abandoned by cultivation, and their pattern should be understood exactly as with the female faculty and the rest. As for the eye-, ear-, and body-consciousness elements being taken as a direct object by consciousness within the desire and form realms' three categories, and being taken as an object-of-that-object by consciousness within the desire and form realms' four categories, and, within the formless realm, by two categories together with the universally pervasive consciousness: all such dharmas as these pervade the desire realm and the first dhyāna, being solely abandoned by cultivation, and are taken as object by seven of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation; third, the wholesome consciousness of the desire realm abandoned by cultivation,
及染污無覆無記識。如欲界三部識。色界三部識亦爾。合為六識。
together with the defiled and neutral-and-unobscured consciousness — just as with the desire realm's own three categories of consciousness, so too, correspondingly, should the form realm's own three categories of consciousness be understood, making six consciousnesses in all;
七無漏識。謂苦集法類智品故眼耳身識界緣識。欲色界三部隨眠隨增。如是緣識。十六識內十一識所緣。一欲界見苦所斷一切隨眠。
seventh, the undefiled consciousness — namely, that belonging to dharma- and class-knowledge of suffering and accumulation. It is for this reason that the eye-, ear-, and body-consciousness elements are taken as a direct object by consciousness within the desire and form realms' three categories. This same direct object is, further, taken as object by eleven of the sixteen consciousnesses — first, the consciousness of the desire realm associated with every latent tendency abandoned by seeing suffering,
相應識二欲界見集。所斷一切隨眠相應識。三欲界見道所斷無漏緣隨眠相應識。四欲界修所斷善。及染污無覆無記識。如欲界四部識。色界四部識亦爾。合為八識。九無色界見道所斷無漏緣隨眠相應識。十無色界修所斷善識。十一苦集道法類智品無漏識故。眼耳身識界緣緣識。欲色界四部。無色界二部。及遍行隨眠隨增。意界意識界緣識緣緣識有為。緣意處後四蘊有為法過去未來現在法亦爾者。如是諸法皆通三界九地。五部有漏及無漏法類智品。如意根等應知其相。法界緣識三界一切。緣緣識有為緣法處。無色無見無對善法亦爾者。此諸法中。除善餘法皆通三界九地。五部有漏及無漏法類智品并三無為故。十六識所緣。此諸緣識亦十六識所緣。唯除無為。緣識善法通有漏無漏。有漏者。通三界九地。唯修所斷。無漏者。通法類智品并擇滅故。此善法亦十六識所緣。然見苦集所斷中。唯取遍行隨眠相應識。見滅道所斷中。唯取無漏緣隨眠相應識。此善法緣識亦十六識所緣。唯除無為緣識。故此諸法緣識三界一切隨眠隨增。緣緣識有為緣隨眠隨增。色蘊緣識欲色界四部。無色界二部。及遍行緣緣識。三界四部有色法亦爾者。色蘊及有色法俱通有漏無漏。有漏者。通欲色界五地。唯修所斷。無漏者。通六地法類智品故。十六識內十一識所緣。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。三欲界見道所斷無漏緣隨眠相應識。四欲界修所斷善。及染污無覆無記識。如欲界四部識。
second, the consciousness of the desire realm associated with every latent tendency abandoned by seeing accumulation; third, the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path; fourth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation — just as with the desire realm's own four categories of consciousness, so too, correspondingly, should the form realm's own four categories of consciousness be understood, making eight consciousnesses in all; ninth, the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path; tenth, the wholesome consciousness of the formless realm abandoned by cultivation; eleventh, the undefiled consciousness belonging to dharma- and class-knowledge of suffering, accumulation, and the path. It is for this reason that the eye-, ear-, and body-consciousness elements are taken as an object-of-that-object by consciousness within the desire and form realms' four categories, and, within the formless realm, by two categories together with the universally pervasive consciousness. As for the mind element and the mental-consciousness element being taken as both a direct object and an object-of-that-object solely by consciousness that takes a conditioned dharma as its object — and the dharma-sense-field, the latter four aggregates, and whatever conditioned dharma is past, future, or present, being just the same: all such dharmas as these pervade the three realms' nine grounds and five categories, both contaminated and undefiled, belonging to dharma- and class-knowledge, and their pattern should be understood exactly as with the mind faculty and the rest. As for the dharma-element being taken as object by consciousness within the three realms' every category, and being taken as an object-of-that-object solely by consciousness that takes a conditioned dharma as its object — and the dharma-sense-field, whatever is without form, invisible, or non-resistant, and the wholesome dharma, being just the same: among these various dharmas, every one except the wholesome pervades the three realms' nine grounds and five categories, both contaminated and undefiled, belonging to dharma- and class-knowledge, together with the three unconditioned dharmas, and it is for this reason that they are taken as object by all sixteen consciousnesses, and these same dharmas are likewise taken as an object-of-that-object by all sixteen consciousnesses, excepting solely the consciousness that takes an unconditioned dharma as its object. As for the wholesome dharma: it pervades both the contaminated and the undefiled — the contaminated pervading the three realms' nine grounds, solely abandoned by cultivation; the undefiled belonging to dharma- and class-knowledge, together with analytical cessation — and it is for this reason that this wholesome dharma, too, is taken as object by all sixteen consciousnesses, yet, within the categories abandoned by seeing suffering and accumulation, only the consciousness associated with the universally pervasive latent tendency is to be taken, while, within the categories abandoned by seeing cessation and the path, only the consciousness associated with the undefiled-object latent tendency is to be taken. This same wholesome dharma is likewise taken as an object-of-that-object by all sixteen consciousnesses, excepting solely the consciousness that takes an unconditioned dharma as its object. It is for this reason that all these dharmas are increased, as a direct object, by every latent tendency of the three realms, and are increased, as an object-of-that-object, solely by the latent tendency that takes a conditioned dharma as its object. As for the form-aggregate being taken as a direct object by consciousness within the desire and form realms' four categories, and, within the formless realm, by two categories, and being taken as an object-of-that-object by consciousness within the three realms' four categories — and whatever dharma possesses form being just the same: the form-aggregate, and whatever dharma possesses form, both pervade the contaminated and the undefiled — the contaminated pervading the desire and form realms' five grounds, solely abandoned by cultivation; the undefiled pervading these same six grounds, belonging to dharma- and class-knowledge — and it is for this reason that they are taken as object by eleven of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation; third, the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path; fourth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation — just as with the desire realm's own four categories of consciousness,
That these physical elements and sense-fields follow precisely the same numerical patterns already established for the corresponding faculties — the eye element mirroring the eye faculty, the smell element mirroring the female faculty's own narrower desire-realm-only reach — confirms that the whole sixteen-consciousness apparatus genuinely depends on a dharma's own ground and category alone, not on whether it happens to be classified as a faculty, an element, or a sense-field: the classification scheme cuts across these traditional categories rather than tracking them.
7. The Mental Elements, the Aggregates, and the Undefiled
A dense final stretch works through the mind and mental-consciousness elements (reached by every one of the sixteen consciousnesses, exactly like the mind faculty), the dharma-element and dharma-sense-field with their own wholesome, form, and grasping-aggregate subdivisions, the undefiled dharma and dharma subject to no cutting-off (the truths of cessation and the path, together with space and the two cessations), and the three unconditioned dharmas themselves — each worked through with exhaustive precision, down to which specific consciousness among the sixteen must be taken and which must be excepted in every single case.
色界四部識亦爾。合為八識。九無色界見道所斷無漏緣隨眠相應識。十無色界修所斷善識。十一無漏識。謂苦集道法類智品。故色蘊等緣識欲色界四部。無色界二部。及遍行隨眠隨增。此色蘊等緣識十六識內十三識所緣。謂三界各四部識。除見滅所斷識。然無色界見苦集所斷中。唯取遍行隨眠相應識。合為十二識。十三苦集道智品無漏識。故色蘊等緣緣識三界四部隨眠隨增。後四取蘊。緣識有漏緣緣緣識有為緣識界有漏法。見所斷法亦爾者。此諸法中除見所斷。餘法皆通三界九地五部。唯有漏見所斷法。通三界九地。前四部唯有漏故。皆十六識所緣。然除見滅道所斷無漏緣識。此諸緣識亦十六識所緣。然除見滅所斷無為緣識。故此諸法緣識有漏緣隨眠隨增緣緣識有為緣隨眠隨增無漏法緣識。三界三部及遍行緣緣識。有為緣無斷法亦爾者。無漏及無斷法謂滅道諦及虛空非擇滅故。十六識內十識所緣。一欲界見滅所斷無為緣隨眠相應識。二欲界見道所斷無漏緣隨眠相應識。三欲界修所斷善識。如欲界三部識。色無色界各三部識亦爾。合為九識。十無漏識。謂滅道法類智品。故此二法緣識三界三部。及遍行隨眠隨增。此二法緣識十六識所緣。於中唯除無為緣識。故此二法緣緣識。有為緣隨眠隨增。無為法緣識三界二部。及遍行緣緣識有為緣者三無為法。十六識內七識所緣。一欲界見滅所斷無為緣隨眠相應識。二欲界修所斷善識。
so too, correspondingly, should the form realm's own four categories of consciousness be understood, making eight consciousnesses in all; ninth, the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path; tenth, the wholesome consciousness of the formless realm abandoned by cultivation; eleventh, the undefiled consciousness belonging to dharma- and class-knowledge of suffering, accumulation, and the path. It is for this reason that the form-aggregate and the rest are taken as a direct object by consciousness within the desire and form realms' four categories, and, within the formless realm, by two categories, together with the universally pervasive consciousness. This same form-aggregate and the rest are, further, taken as object by thirteen of the sixteen consciousnesses — namely, each of the three realms' own four categories of consciousness, excepting the consciousness abandoned by seeing cessation, though, within the formless realm's own categories abandoned by seeing suffering and accumulation, only the consciousness associated with the universally pervasive latent tendency is to be taken, making twelve consciousnesses in all; thirteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that the form-aggregate and the rest are taken as an object-of-that-object by consciousness within the three realms' four categories. As for the latter four grasping-aggregates being taken as a direct object solely by consciousness that takes a contaminated dharma as its object, and being taken as an object-of-that-object solely by consciousness that takes a conditioned dharma as its object — and whatever contaminated dharma belongs to the consciousness-element, and the dharma abandoned by seeing, being just the same: among these various dharmas, every one except the dharma abandoned by seeing pervades the three realms' nine grounds and five categories, being solely contaminated; the dharma abandoned by seeing pervades the three realms' nine grounds and the first four categories, being solely contaminated, and it is for this reason that all these dharmas are taken as object by all sixteen consciousnesses, excepting solely the consciousness that takes an undefiled dharma as its object abandoned by seeing cessation and the path. These same dharmas are likewise taken as an object-of-that-object by all sixteen consciousnesses, excepting solely the consciousness that takes an unconditioned dharma as its object abandoned by seeing cessation. It is for this reason that all these dharmas are increased, as a direct object, solely by the latent tendency that takes a contaminated dharma as its object, and are increased, as an object-of-that-object, solely by the latent tendency that takes a conditioned dharma as its object. As for the undefiled dharma being taken as a direct object by consciousness within the three realms' three categories together with the universally pervasive consciousness, and being taken as an object-of-that-object solely by consciousness that takes a conditioned dharma as its object — and the dharma subject to no cutting-off being just the same: the undefiled and the dharma subject to no cutting-off refer to the truths of cessation and the path, together with space and non-analytical cessation, and it is for this reason that they are taken as object by ten of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the unconditioned-object latent tendency abandoned by seeing cessation; second, the consciousness of the desire realm associated with the undefiled-object latent tendency abandoned by seeing the path; third, the wholesome consciousness of the desire realm abandoned by cultivation — 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 class-knowledge of cessation. It is for this reason that this undefiled dharma and the dharma subject to no cutting-off are taken as a direct object by consciousness within the three realms' two categories, together with the universally pervasive consciousness. This same undefiled dharma and the dharma subject to no cutting-off are, further, taken as object by all sixteen consciousnesses, excepting solely the consciousness that takes an unconditioned dharma as its object. It is for this reason that this undefiled dharma and the dharma subject to no cutting-off are increased, as an object-of-that-object, solely by the latent tendency that takes a conditioned dharma as its object. As for the three unconditioned dharmas being taken as a direct object by consciousness within the three realms' two categories, and being taken as an object-of-that-object solely by consciousness that takes a conditioned dharma as its object: the three unconditioned dharmas are taken as object by seven of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the unconditioned-object latent tendency abandoned by seeing cessation; second, the wholesome consciousness of the desire realm abandoned by cultivation,
如欲界二部識。色無色界各二部識亦爾。合為六識。七無漏識。謂滅法類智品故。無為法緣識三界二部。及遍行隨眠隨增。無為法緣識十六識所緣。於中唯除無為緣識。故無為法緣緣識有為緣隨眠隨增。不善法緣識欲界有漏緣。色界遍行。及修所斷緣緣識。欲界有為緣色界三部。無色界遍行。及修所斷。欲界繫法亦爾者。不善等法唯欲界通五部故。如前憂根應知其相。無記法緣識欲界三部。色無色界有漏緣緣緣識欲界四部。色無色界有為緣者。無記法通三界。欲界者。修所斷。及見苦所斷中有身邊執見品。色無色界者。
just as with the desire realm's own two categories of consciousness, so too, correspondingly, should the form and formless realms' own two categories of consciousness each be understood, making six consciousnesses in all; seventh, the undefiled consciousness — namely, that belonging to class-knowledge of cessation. It is for this reason that the three unconditioned dharmas are taken as object, as a direct object, by consciousness within the three realms' two categories, together with the universally pervasive consciousness. These same three unconditioned dharmas are taken as object by all sixteen consciousnesses, excepting solely the consciousness that takes an unconditioned dharma as its object. It is for this reason that the three unconditioned dharmas are increased, as an object-of-that-object, solely by the latent tendency that takes a conditioned dharma as its object. As for the unwholesome dharma being taken as a direct object by consciousness within the desire realm taking a contaminated dharma as its object, and, within the form realm, by the universally pervasive and cultivation-abandoned consciousness — and being taken as an object-of-that-object by consciousness within the desire realm taking a conditioned dharma as its object, and, within the form realm, by three categories, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness — and the dharma bound to the desire realm being just the same: the unwholesome and the rest exist solely within the desire realm, pervading all five categories, and their pattern should be understood exactly as with the sorrow-faculty already stated. As for the neutral-and-unobscured dharma being taken as a direct object by consciousness within the desire realm's three categories, and, within the form and formless realms, by consciousness taking a contaminated dharma as its object — and being taken as an object-of-that-object by consciousness within the desire realm's four categories, and, within the form and formless realms, by consciousness taking a conditioned dharma as its object: the neutral-and-unobscured dharma pervades the three realms — within the desire realm, it is abandoned by cultivation, together with the defiled portion belonging to the categories of the view of self and the extreme view abandoned by seeing suffering; within the form and formless realms,
通五部并二無為故。無記法十六識內十四識所緣。一欲界見苦一切隨眠相應識。二欲界見集所斷遍行隨眠相應識。三欲界修所斷善。
it pervades all five categories, together with the two unconditioned dharmas — and it is for this reason that this neutral-and-unobscured dharma is taken as object by fourteen of the sixteen consciousnesses — first, the consciousness of the desire realm associated with every latent tendency abandoned by seeing suffering; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation; third, the wholesome,
及染污無覆無記識。及色無色界各五部識。於中唯除無漏緣識。合為十三識。十四無漏識。謂苦集法類智品。故無記法緣識。欲界三部。色無色界有漏緣隨眠隨增。無記法緣識。十六識內十五識所緣。除欲界見滅所斷識。色無色界各五部識中除無為緣識。故無記法緣緣識欲界四部。色無色界有為緣隨眠隨增。色界繫法緣識。欲界三部。色界有漏緣。無色界遍行。及修所斷緣緣識。欲界三部色界有為緣。無色界四部者。色界繫法通五部故。十六識內十識所緣。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。及色界五部有漏緣識。合為八識。九無色界修所斷善識。十無漏識。謂苦集類智品。故色界繫法緣識。欲界三部。色界有漏緣。無色界遍行。及修所斷隨眠隨增。色界繫法緣識。十六識內十三識所緣。一欲界見苦所斷一切隨眠相應識。二欲界見集所斷一切隨眠相應識。三欲界修所斷善。及染污無覆無記識。及色界五部有為緣識。合為八識。九無色界見苦所斷遍行隨眠相應識。十無色界見集所斷遍行隨眠相應識。十一無色界見道所斷無漏緣隨眠相應識。十二無色界修所斷善。及染污無覆無記識。十三苦集道智品無漏識。故色界繫法緣緣識。欲界三部。色界有為緣。無色界四部隨眠隨增。無色界繫法緣識。欲色界三部。無色界有漏緣緣緣識。欲界三部。色界四部。無色界有為緣者。無色界繫法通五部故。十六識內十二識所緣。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。
together with the defiled and neutral-and-unobscured consciousness of the desire realm abandoned by cultivation, and the form and formless realms' own five categories of consciousness, excepting solely the consciousness that takes an undefiled dharma as its object, making thirteen consciousnesses in all; fourteenth, the undefiled consciousness — namely, that belonging to dharma- and class-knowledge of suffering and accumulation. It is for this reason that this neutral-and-unobscured dharma is increased, as a direct object, by consciousness within the desire realm's three categories, and, within the form and formless realms, by the latent tendency taking a contaminated dharma as its object. This same neutral-and-unobscured dharma is, further, taken as an object-of-that-object by fifteen of the sixteen consciousnesses, excepting solely the desire realm's own consciousness abandoned by seeing cessation, and, within the form and formless realms' own five categories of consciousness, excepting solely the consciousness that takes an unconditioned dharma as its object. It is for this reason that this neutral-and-unobscured dharma is increased, as an object-of-that-object, by consciousness within the desire realm's four categories, and, within the form and formless realms, by the latent tendency taking a conditioned dharma as its object. As for the dharma bound to the form realm being taken as a direct object by consciousness within the desire realm's three categories, and, within the form realm, by consciousness taking a contaminated dharma as its object, 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 three categories, and, within the form realm, by consciousness taking a conditioned dharma as its object, and, within the formless realm, by four categories: the dharma bound to the form realm pervades all five categories, and it is for this reason that it 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 that takes another realm as its object; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation that takes another realm as its object; third, the wholesome consciousness of the desire realm abandoned by cultivation, together with the form realm's own five categories of consciousness taking a contaminated dharma as their object, making eight consciousnesses in all; ninth, the wholesome consciousness of the formless realm abandoned by cultivation; tenth, the undefiled consciousness — namely, that belonging to class-knowledge of suffering and accumulation. It is for this reason that the dharma bound to the form realm is increased, as a direct object, by consciousness within the desire realm's three categories, and, within the form realm, by the latent tendency taking a contaminated dharma as its object, and, within the formless realm, by the universally pervasive and cultivation-abandoned consciousness. The dharma bound to the form realm is, further, taken as object by thirteen of the sixteen consciousnesses — first, the consciousness of the desire realm associated with every latent tendency abandoned by seeing suffering; second, the consciousness of the desire realm associated with every latent tendency abandoned by seeing accumulation; third, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the desire realm abandoned by cultivation, together with the form realm's own five categories of consciousness taking a conditioned dharma as their object, making eight consciousnesses in all; ninth, the consciousness of the formless realm associated with the universally pervasive latent tendency abandoned by seeing suffering; tenth, the consciousness of the formless realm associated with the universally pervasive latent tendency abandoned by seeing accumulation; eleventh, the consciousness of the formless realm associated with the undefiled-object latent tendency abandoned by seeing the path; twelfth, the wholesome, together with the defiled and neutral-and-unobscured, consciousness of the formless realm abandoned by cultivation; thirteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that the dharma bound to the form realm is increased, as an object-of-that-object, by consciousness within the desire realm's three categories, and, within the form realm, by the latent tendency taking a contaminated dharma as its object, and, within the formless realm, by four categories. As for the dharma bound to the formless realm being taken as a direct object by consciousness within the desire and form realms' three categories, and, within the formless realm, by consciousness taking a contaminated dharma as its object — and being taken as an object-of-that-object by consciousness within the desire realm's three categories, and, within the form realm, by four categories, and, within the formless realm, by the latent tendency taking a conditioned dharma as its object: the dharma bound to the formless realm pervades all five categories, and it is for this reason that it is taken as object by twelve of the sixteen consciousnesses — first, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing suffering that takes another realm as its object; second, the consciousness of the desire realm associated with the universally pervasive latent tendency abandoned by seeing accumulation that takes another realm as its object;
三欲界修所斷善識。如欲界三部識。色界三部識亦爾。合為六識。
third, the wholesome consciousness of the desire realm abandoned by cultivation — just as with the desire realm's own three categories of consciousness, so too, correspondingly, should the form realm's own three categories of consciousness be understood, making six consciousnesses in all;
及無色界五部有漏緣識。合為十一識。十二無漏識。謂苦集類智品故無色界繫法緣識。欲色界三部無色界有漏緣隨眠隨增無色界繫法緣識。十六識內十三識所緣。謂欲界見苦集修所斷三部識。色界四部識。除見滅所斷識。於見道所斷識中。唯取無漏緣隨眠相應識。
together with the formless realm's own five categories of consciousness taking a contaminated dharma as their object, making eleven consciousnesses in all; twelfth, the undefiled consciousness — namely, that belonging to class-knowledge of suffering and accumulation. It is for this reason that the dharma bound to the formless realm is increased, as a direct object, by consciousness within the desire and form realms' three categories, and, within the formless realm, by the latent tendency taking a contaminated dharma as its object. The dharma bound to the formless realm is, further, taken as object by thirteen of the sixteen consciousnesses — namely, the desire realm's own three categories of consciousness abandoned by seeing suffering, accumulation, and cultivation, and the form realm's own four categories of consciousness, excepting the consciousness abandoned by seeing cessation, and, within the consciousness abandoned by seeing the path, taking only the consciousness associated with the undefiled-object latent tendency,
無色界五部有為緣識。合為十二識。十三苦集道智品無漏識。故無色界繫法緣緣識。欲界三部。色界四部。無色界有為緣隨眠隨增。
together with the formless realm's own five categories of consciousness taking a conditioned dharma as their object, making twelve consciousnesses in all; thirteenth, the undefiled consciousness belonging to the knowledges of suffering, accumulation, and the path. It is for this reason that the dharma bound to the formless realm is increased, as an object-of-that-object, by consciousness within the desire realm's three categories, and, within the form realm, by four categories, and, within the formless realm, by the latent tendency taking a conditioned dharma as its object.
That even space and the two unconditioned cessations — dharma with, by definition, no causal activity and no arising or ceasing whatsoever — still require their own precise place within this sixteen-consciousness apparatus, complete with named exceptions for which consciousness may and may not take them as object, shows how completely this classification scheme aims at exhaustiveness: nothing in the entire ontology, however inert or however far removed from ordinary causal process, is considered outside the reach of this systematic accounting of what takes what as its object.
8. Learner, Non-Learner, and the Dharma Abandoned by Cultivation
The fascicle closes with the learner's and non-learner's dharma (undefiled, following the same pattern as the three undefiled faculties), neither-learner's-nor-non-learner's dharma (contaminated, reached by every consciousness except the one taking an undefiled object abandoned by seeing the path), and the dharma abandoned by cultivation, breaking off mid-sentence with a bare cross-reference to the life faculty's own already-completed pattern.
學無學法緣識。三界二部。及遍行緣緣識。三界四部者。學無學法唯無漏通四諦法類智品故。如三無漏根應知其相非學非無學法緣識。三界四部。及見道所斷有漏緣。緣緣識有為緣者。此法通三界五部。唯有漏故。十六識所緣。唯除見道所斷無漏緣識。故非學非無學法緣識。三界四部。及見道所斷有漏緣隨眠隨增。此法緣識亦十六識所緣。然除無為緣識。故此法緣緣識有為緣隨眠隨增。修所斷法緣識三界三部。緣緣識三界四部者。修所斷法通三界九地故。
As for the learner's and the non-learner's dharma being taken as a direct object by consciousness within the three realms' two categories, and being taken as an object-of-that-object by consciousness within the three realms' four categories: the learner's and the non-learner's dharma, being solely undefiled, pervades the four truths' own dharma- and class-knowledge, and its pattern should be understood exactly as with the three undefiled faculties. As for neither the learner's nor the non-learner's dharma being taken as a direct object by consciousness within the three realms' four categories, and by the contaminated-object latent tendency abandoned by seeing the path, and being taken as an object-of-that-object solely by consciousness that takes a conditioned dharma as its object: this dharma pervades the three realms' five categories, being solely contaminated, and it is for this reason that it is taken as object by all sixteen consciousnesses, excepting solely the consciousness abandoned by seeing the path that takes an undefiled dharma as its object. It is for this reason that neither the learner's nor the non-learner's dharma is increased, as a direct object, by consciousness within the three realms' four categories, and by the contaminated-object latent tendency abandoned by seeing the path. This same dharma is likewise taken as object by all sixteen consciousnesses, excepting solely the consciousness that takes an unconditioned dharma as its object. It is for this reason that this dharma is increased, as an object-of-that-object, solely by the latent tendency that takes a conditioned dharma as its object. As for the dharma abandoned by cultivation being taken as a direct object by consciousness within the three realms' three categories, and being taken as an object-of-that-object by consciousness within the three realms' four categories: the dharma abandoned by cultivation pervades the three realms' nine grounds, and
如命根應知其相。
its pattern should be understood exactly as with the life faculty.
That the fascicle ends exactly as fascicle 87 began — mid-analysis, with a terse "its pattern should be understood exactly as with the life faculty" and nothing further — is the clearest possible sign that these physical scroll divisions were determined by length alone, not by the treatise's own argument: three consecutive fascicles now have run this identical exhaustive faculty-by-faculty, aggregate-by-aggregate sweep without a single natural pause, and fascicle 89 will simply continue it.
Fascicle 88 Complete
This closes fascicle 88 of Ru-Yi's translation, drawn from the treatise's true CBETA boundary. Fascicle 88 continued the Ten Gates Nyāsa (結蘊第二中十門納息第四之十八), resuming the sixteen-consciousness classification exactly where fascicle 87 broke off — working through the mind faculty, the equanimity-, pleasure-, joy-, and sorrow-faculties, the five faculties of faith, the three undefiled faculties, the sense elements and sense-fields, the mental elements, the aggregates, the undefiled and unconditioned dharma, and the learner's, non-learner's, and cultivation-abandoned dharma — each analyzed for how many of the sixteen consciousnesses take it as a direct object and how many as a further object-of-that-object. Fascicle 89 continues within the same nyāsa.