English
English version Four causes of abandonment: 1. Abandonment due to receiving the Pratimoksha (individual liberation vows). 2. Abandonment due to obtaining Dhyana-samvara (restraint of meditative absorption). 3. Abandonment due to being born with two forms ( उभयलिङ्ग, उभयव्यञ्जन, having both male and female characteristics). 4. Abandonment due to losing the nikayasabhaga (commonality of kind). However, all forms (rupa) are broadly of four types: 1. Vipaka (result of karmic maturation). 2. Ahara (nourishment, growth). 3. Nisyanda (result similar to the cause). 4. Ksana (moment). Among these, the eye-ayatana (Caksur-ayatana, sense-sphere of the eye) has only two types: 1. Vipaka. 2. Ahara. There is no separate Nisyanda, because apart from the first two, there is no separate Nisyanda nature. It should be understood that the ear, nose, tongue, and body ayatanas are also like this. The rupa-ayatana (sense-sphere of form) has only three types: 1. Vipaka. 2. Ahara. 3. Nisyanda. It should be understood that the smell, taste, and touch ayatanas are also like this. The sabda-ayatana (sense-sphere of sound) has only two types, removing Vipaka from the previous three. The rupa belonging to the dharma-ayatana (sense-sphere of phenomena) has only two types: that which arises initially together with the Anasrava-citta (undefiled mind) is included in Ksana; the rest is included in Nisyanda. Chapter Two: Analysis of Mind Question: It is already known that the appearance of form is deceptive, deluding fools, and cannot be grasped, like a mass of foam. I wish to hear about the dharma of mind; what is its nature? Answer: The so-called mind (citta), thought (manas), and consciousness (vijnana) should not be referred to as 'mind,' because that is what is being asked about. Question: What is the difference between citta, manas, and vijnana? Answer: There is no difference, just like worldly matters, where one thing can be called many, and many can be called one. One called many, such as saying 'purusa' (man) is 'person,' 'kumara' (boy), etc. Many called one, such as saying 'bird,' 'bean,' etc., are both called 'rebirth.' It should be understood that here, the same thing is being spoken of in different ways. Citta, manas, and vijnana are also like this. Alternatively, there is also a difference: the past is called 'manas,' the future is called 'citta,' and the present is called 'vijnana.' Furthermore, the Dhatu (element) is designated as 'citta,' the Ayatana (sense-sphere) is designated as 'manas,' and the Skandha (aggregate) is designated as 'vijnana.' Furthermore, based on distant Karma (action), it is called 'citta'; based on prior Karma, it is called 'manas'; based on the Karma that continues to arise, it is called 'vijnana.' Furthermore, 'citta' is named from the meaning of accumulation, 'manas' from the meaning of relying on, and 'vijnana' from the meaning of discernment. What does this mean? It refers to the six vijnanakayas (sad-vijnanakaya, six bodies of consciousness). Question: Why are there only six consciousnesses, neither more nor less? Answer: Because the Asraya (support) is the same. There are only six supports for consciousness. If it were reduced to five consciousnesses, then one support would be without consciousness; if it were increased to seven consciousnesses, then one consciousness would be without support, etc. It should be understood that the six Alambanas (objects) are also like this. However, the difference in consciousness is only distinguished based on the support, etc. 'Kaya' (body) means collection. --------------------------------------------------------------------------------
Chinese
一识有多故。非一眼识名眼识身。要多眼识名眼识身。如非一象可名象身。要有多象乃名象身。此亦如是。眼识云何。谓依眼根者显眼识所依。各了别色者显眼识所缘。复次谓依眼根者说眼识因。色者说眼识缘。如世尊说。苾刍当知。因眼缘色眼识得生。问眼与眼识为何等因。答此为依因。譬如大种与所造色为依因义。各了别者说眼识相。识以了别为其相故。此中意说。依眼缘色有了别相。名为眼识。广说乃至依意缘法有了别相。名为意识。问何不但说谓依眼根等。或不但说各了别色等。答若随说一义不成故。谓若但说依眼根等。则彼相应受等诸法。亦依眼根等。应名眼等识。若复但说各了别色等。既有意识亦了别色等。则应意识名眼等识。然此中说依眼根等。遮能了别色等意识。复说各能了别色等。遮眼等识相应受等。问眼色明作意为缘生眼识。何故但说眼识非余。答眼根胜故。如舞染书。眼不共故。如某种芽眼所依故。如鼓声等眼邻近故。如说觉支。眼耳身识各有四种。谓善不善有覆无记无覆无记。不善者唯欲界。有覆无记唯在梵世。善无覆无记通欲界梵世。非在上地。有寻伺故。鼻舌二识各有三种。除有覆无记。唯在欲界。缘段食故。意识有四种。通三界不系。问若初静虑以上诸地无三识身。生彼如何有见闻触 现代汉语译本 一个‘识’（Vijnana，了别作用）有多少原因？不是一个眼识（Caksu-vijnana，视觉意识）就能称为眼识身（Caksu-vijnanakaya，视觉意识的集合），需要多个眼识才能称为眼识身。就像不是一头象就能称为象群，需要多头象才能称为象群。这里也是如此。 什么是眼识？‘依眼根者’（Caksurindriya，视觉器官）显示了眼识所依赖的基础。‘各了别色者’（Rupa，颜色和形状）显示了眼识所缘的对象。进一步说，‘依眼根者’说明了眼识的因，‘色者’说明了眼识的缘。正如世尊所说：‘比丘们，当知，以眼为因，以色为缘，眼识得以产生。’ 问：眼（Caksu，视觉器官）与眼识（Caksu-vijnana，视觉意识）是什么样的因？答：这是依因（Adhipati-paccaya，增上缘）。譬如，四大种（Mahabhuta，地、水、火、风）与所造色（Upadaya-rupa，由四大产生的色法）是依因的关系。‘各了别者’说明了眼识的相（Laksana，特征）。识以了别为它的特征。这里的意思是说，依赖于眼根，缘于色，有了别相，这被称为眼识。广泛地说，乃至依赖于意（Manas，意识），缘于法（Dharma，事物），有了别相，这被称为意识（Mano-vijnana，心理意识）。 问：为什么不只说‘谓依眼根等’，或者不只说‘各了别色等’？答：如果只说一方面，意义就不能完整表达。如果只说依赖于眼根等，那么与眼识相应的受（Vedana，感受）等诸法，也依赖于眼根等，就应该也被称为眼等识。如果只说各了别色等，既然意识也能了别色等，那么就应该意识也被称为眼等识。然而，这里说依赖于眼根等，是为了排除能了别色等的意识。又说各能了别色等，是为了排除眼等识相应的受等。 问：眼、色、明（Aloka，光明）、作意（Manaskara，注意）是产生眼识的缘，为什么只说眼识，而不说其他的？答：因为眼根（Caksurindriya，视觉器官）殊胜。就像舞蹈、染色、书写一样。眼不共（Asadharana，不共同）故，就像某种芽。眼所依故，就像鼓声等。眼邻近故，就像说觉支（Bodhyanga，菩提的组成部分）。 眼耳身识各有四种，即善（Kusala，好的）、不善（Akusala，不好的）、有覆无记（Savrana-avyakrta，被覆盖的无记）、无覆无记（Anavrana-avyakrta，未被覆盖的无记）。不善的只在欲界（Kamadhatu，欲望界）。有覆无记只在梵世（Brahmaloka，梵天界）。善和无覆无记通于欲界和梵世，不在上地，因为有寻（Vitarka，粗略的思考）和伺（Vicara，精细的思考）。 鼻识（Ghrana-vijnana，嗅觉意识）和舌识（Jihva-vijnana，味觉意识）各有三种，除去有覆无记，只在欲界，因为缘于段食（Kabalikahara，固体食物）。意识（Mano-vijnana，心理意识）有四种，通于三界（Trailokya，欲界、色界、无色界），不被系缚。 问：如果初禅（Prathama-dhyana，第一禅）以上的诸地没有前五识身（Panca-vijnanakaya，五种感官意识的集合），生到那里如何有见闻触？
English
English version How many causes are there for one ‘Vijnana’ (consciousness, the function of distinguishing)? It is not that one eye-consciousness (Caksu-vijnana) can be called the body of eye-consciousness (Caksu-vijnanakaya, the collection of visual consciousnesses); it requires multiple eye-consciousnesses to be called the body of eye-consciousness. Just as one elephant cannot be called a herd of elephants; it requires multiple elephants to be called a herd of elephants. It is the same here. What is eye-consciousness? ‘Relying on the eye-organ (Caksurindriya, visual faculty)’ shows the basis upon which eye-consciousness depends. ‘Distinguishing colors (Rupa, forms and colors) individually’ shows the object that eye-consciousness perceives. Furthermore, ‘relying on the eye-organ’ explains the cause of eye-consciousness, and ‘colors’ explains the condition of eye-consciousness. Just as the World-Honored One said: ‘Bhikkhus, know that with the eye as the cause and colors as the condition, eye-consciousness arises.’ Question: What kind of cause are the eye (Caksu, visual organ) and eye-consciousness (Caksu-vijnana)? Answer: This is the dominant cause (Adhipati-paccaya, the condition of influence). For example, the four great elements (Mahabhuta, earth, water, fire, wind) and the derived matter (Upadaya-rupa, matter derived from the four great elements) have a relationship of dominant cause. ‘Distinguishing individually’ explains the characteristic (Laksana, feature) of eye-consciousness. Consciousness takes distinguishing as its characteristic. The meaning here is that, relying on the eye-organ and conditioned by colors, there is the characteristic of distinguishing, which is called eye-consciousness. Broadly speaking, even relying on the mind (Manas, consciousness) and conditioned by dharmas (Dharma, phenomena), there is the characteristic of distinguishing, which is called mind-consciousness (Mano-vijnana, mental consciousness). Question: Why not just say ‘relying on the eye-organ, etc.’, or not just say ‘distinguishing colors individually, etc.’? Answer: If only one aspect is mentioned, the meaning cannot be fully expressed. If only relying on the eye-organ, etc., is mentioned, then the feelings (Vedana, sensations) and other dharmas corresponding to eye-consciousness also rely on the eye-organ, etc., and should also be called eye-consciousness, etc. If only distinguishing colors individually, etc., is mentioned, since mind-consciousness can also distinguish colors, etc., then mind-consciousness should also be called eye-consciousness, etc. However, here it is said relying on the eye-organ, etc., in order to exclude the mind-consciousness that can distinguish colors, etc. It is also said that each can distinguish colors, etc., in order to exclude the feelings, etc., corresponding to eye-consciousness, etc. Question: The eye, colors, light (Aloka, illumination), and attention (Manaskara, attention) are the conditions for the arising of eye-consciousness. Why only mention eye-consciousness and not others? Answer: Because the eye-organ (Caksurindriya, visual faculty) is superior. It is like dancing, dyeing, and writing. The eye is uncommon (Asadharana, unique), like a certain sprout. The eye is the basis, like the sound of a drum, etc. The eye is nearby, like mentioning the factors of enlightenment (Bodhyanga, components of enlightenment). Eye, ear, and body consciousness each have four types, namely, wholesome (Kusala, good), unwholesome (Akusala, bad), defiled-indeterminate (Savrana-avyakrta, obscured neutral), and undefiled-indeterminate (Anavrana-avyakrta, unobscured neutral). The unwholesome is only in the desire realm (Kamadhatu, realm of desire). The defiled-indeterminate is only in the Brahma realm (Brahmaloka, realm of Brahma). The wholesome and undefiled-indeterminate are common to the desire realm and the Brahma realm, but not in the higher realms, because there are initial application (Vitarka, gross thought) and sustained application (Vicara, subtle thought). Nose-consciousness (Ghrana-vijnana, olfactory consciousness) and tongue-consciousness (Jihva-vijnana, gustatory consciousness) each have three types, excluding the defiled-indeterminate, and are only in the desire realm, because they are conditioned by solid food (Kabalikahara, solid food). Mind-consciousness (Mano-vijnana, mental consciousness) has four types, common to the three realms (Trailokya, desire realm, form realm, formless realm), and is not bound. Question: If the lands above the first dhyana (Prathama-dhyana, first meditation) do not have the five consciousnesses (Panca-vijnanakaya, the collection of five sensory consciousnesses), how can there be seeing, hearing, and touching when born there? --------------------------------------------------------------------------------