「遍行別境善十一，中二大八貪瞋癡。」
五識與所有的八識，都稱為心法。此五識與三十一心所法相互作用。心所法由心法而生，依心法而生存，並與之相互作用。心所法代表了較精細的，次一層次的分類。此三十一法是：
1. 五遍行：作意、觸、受、想、思。
2. 五別境：欲、勝解、念、定、慧。
3. 十一種善法：信、精進、慚、愧、無貪、無瞋、無癡、輕安、不放逸、行捨、不害。
4. 兩種中隨煩惱：無慚、無愧。
5. 八種大隨煩惱：無信、懈怠、放逸、昏沈、掉舉、失念、不正知、散亂。
說到五識與這些法之間的相互作用，指的是當前五識現行時，這些法中的任何一個法，都可能生起而影響之。
以上之法都列在《百法明門論》中五類法的第二類－－心所法。《百法明門論》中的其他四類是：心法、色法、心不相應法、無為法。（欲知其詳，請參閱三藏法師宣化老和尚的《百法明門論淺釋》一書。）
「五識同依淨色根，」
感官有五（眼、耳、鼻、舌、身），乃五識之所依。每個感官都有兩部份。第一是生理器官與其神經網絡，神經網絡屬於第八識的近相分。第八識的相分又分兩部份：近端與末梢端。近端指生理上的六根；末梢端指所餘的外界世界。換言之，是物質的，是以形色來分類和區別的。末梢端，即形色，是感官所感覺的對象。
第二部份是淨色根。淨色根是指器官裡純精神性的東西。人不是用生理器官－－鼻子，來嗅物，而是在用鼻子裡的淨色根來嗅。淨色是四大在極其和諧之際的狀態。除非用天眼，淨色是不可見的。
「九緣七八好相鄰。」
五識分別依七、八、九種緣而產生。我們常將五識在一起討論，稱之為近鄰；因其運作形態相似，而迥異於第六、七、八識。八種識生起所需的因緣數目從九到三不等。九緣是：空、明、根、境、作意、分別依、染淨依，根本依，以及種子依。分別依是指第六識；染淨依是指第七識；根本依與種子依則是指第八識。
若欲眼識生起，則如上所說的九緣都必須俱備。所以偈頌上說眼識是隨「九緣」的。欲耳識生起，則需八緣（明除外）。鼻識、舌識、與身識，則只需七緣（明與空除外）。五識有個共同點，都須以第六、七、八識為緣才能生起。
待續
問：如果菩提自性本來具足，那一念無明如何生起？
上人：你既然沒有無明了，那你就不會在這兒囉！ |
|
They interact with] the universally interactive, the particular states, the eleven wholesome; Two intermediate grade, eight major grade, greed, anger, and foolishness.’
The five consciousnesses are called mind-dharmas as are all of the eight consciousnesses. The five interact with thirty-one Dharmas Interactive with the Mind. Dharmas Interactive with the Mind arise from the mind, that is, from mind-dharmas. They are dependent upon mind-dharmas for their existence, and interact with them. They represent a finer, secondary level of distinction-making. The thirty-one are:
a) Five Universally Interactive: attention, contact, feeling, conceptualization, and deliberation;
b) Five Particular States: desire, resolution, recollection, concentration, and judgment;
c) Eleven Wholesome States: faith, vigor, shame, remorse, absence of greed, absence of anger, absence of foolishness, light ease, non-laxness, renunciation, and non-harming;
d) Two Intermediate-Grade Derivative Afflictions: lack of shame and lack of remorse;
e) Eight Major-Grade Derivative Afflictions: lack of faith, laziness, laxness, torpor, restlessness, distraction, improper knowledge, and forgetfulness.
To say that the first five consciousnesses interact with these dharmas means that when the first five consciousnesses are functioning, any of these dharmas may arise and influence them.
The above dharmas are listed in the One Hundred Dharmas under the second of the five categories: Dharmas Interactive with the Mind. The other categories of the One Hundred Dharmas are: Mind Dharmas, Form Dharmas, Dharmas not Interactive with the Mind, and Unconditioned Dharmas. (For further information on the One Hundred Dharmas, see Shastra on the Door to Understanding the Hundred Dharmas by Vasubandhu Bodhisattva with Commentary of Tripitaka Master Hua.)
‘The five consciousnesses are all supported by organs of pure form.’
There are five perceptual organs—eyes, ears, nose, tongue, and body-which are the basis or support of the activities of the first five consciousnesses. Each organ has two portions. The first is the physical organ and its neural pathways, which belongs to the proximate perceived division of the eighth consciousness. The perceived division of the eighth consciousness is divided into two portions, the proximate and the distal. The proximate refers to the physical aspect of the six faculties, while the distal refers to the rest of the external world. In other words it is material; it is categorized as form and is distinguished from other, distal, forms, which are the objects of the organs' perception.
The second portion is the organ of pure form. The organ of pure form refers to the organ of pure mental substance within the physical organ. You don't smell with your physical nose organ but with the organ of pure form within the physical nose organ. Pure form refers to the state in which the Four Great Elements are in perfect equilibrium. Pure form is imperceptible except through the use of the Heavenly Eye.
‘That with nine preconditions and those with seven and eight are close neighbors.’
The five consciousnesses have seven, eight, or nine preconditions for their coming into being. The five are grouped together and are said to be "close neighbors" because their modes of functioning are very similar in distinction to the other--sixth, seventh, and eighth—consciousnesses. The number of causal preconditions necessary for the rise of the eight consciousnesses varies from nine to three among the eight consciousnesses. The nine preconditions are: space, light, faculty, state, attention, basis of discrimination, basis of defilement and purity, fundamental basis, and seeds as basis. The basis of discrimination refers to the sixth consciousness, the basis of defilement and purity to the seventh consciousness, while the fundamental basis and seeds as basis refer to the eighth consciousness.
All nine preconditions are necessary for the coming into being of eye-consciousness, and so the verse refers to eye-consciousness as "that with nine preconditions". Only eight (no light) are necessary for ear-consciousness. For nose-, tongue-, and body-consciousness, seven of the nine are required (no light and no space). All five consciousnesses have in common their reliance on the sixth, seventh, and eighth consciousnesses as preconditions for their manifestation.
To be continued
Question: If the Buddha nature is originally perfect and complete, then how does the single thought of ignorance arise?
Venerable Master: Well, if you had no ignorance, you wouldn't be here! |
