「引滿能招業力牽。」
這一行進一步解釋第六識的造業力量。它引發業行，由業行進而產生果報，形成業的三階段—一起惑、造業、受報。當造業之時，種子進入第八識。種子成熟，投生之際，「業力」牽引著第八識再入六道輪迴受苦。
「發起初心欲喜地，」
歡喜地是菩薩道十地中的初地。十地的每一地又分成：入、住、出三階段。
「倶生猶自現纏眠；」
我執和法執，這兩種主要的執著可進一步分為兩類：俱生的，和分別的。俱生的，是先天與生俱來的；分別的，是出生以後學來的。在這一階段，第六識開始轉化成「妙觀察智」。分別的執著已經斷盡。分別執屬第六識；俱生執同屬於第七和第六識。俱生執在趨向十地的過程中，慢慢地除去。隨眠是指煩惱障與所知障的種子。因此這裡說，即便剛入初地時，第六識的俱生執著還在，體現為兩種形式：顯現的「纏縛」，及潛伏態的「隨眠」或「種子」。
「遠行地後純無漏，」
遠行地是菩薩第七地；八地叫不動地，已證得無漏。第六識認第八識（藏識）見分為我的執著，此時也捨了。故已無我執，只有法執。第七識如何執著第八識見分為我呢？我們在介紹第七識的開始部分會講及。
「觀察圓明照大千。」
在佛地時，轉識成智已經圓滿；此妙觀察智能遍照十方。
第三章：頌第七識
「帶質有覆通情本，」
帶質境有兩種：真帶質境、似帶質境。真帶質境是第七識緣於第八識的境界；第七識誤認後者的見分為自我。這個自我實際上根本就沒有，其本質是第八識的見分。（似帶質境是指第六識與外境的關聯。）
有覆無記性是兩種無記性中的一種；無記性是三性中的第三種。「有覆」是指能遮蔽真性的意識狀態，這就是第七識的作用。以下所要解釋的「遮覆」—一即扭曲了第八識見分的真相。無覆無記是指第八識的相分，稱之為無覆，因為它並不扭曲或遮蔽真實心性。
在第七識（偈頌中的「情」）與第八識的見分（偈頌中的「本」）之間，生起帶質境。此帶質境是第七識的所緣，並且被第七識誤認為是「自我」。這就是真性被「覆」的過程。
「隨緣執我量為非。」
當第七識在與第八識和第六識之間傳遞信息時，它將前六識中混入了「自我」之非量。這裡「緣」也就是在第一行所描述的帶質境，它生起於第七識與第八識之間。
待續 |
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It brings to completion by its ability to summon forth the power of karma that leads [to rebirth].
This line further explains the karma-generating power of the sixth consciousness. It brings about karmic activity that leads to retribution, which is the completion of the three-stage karmic process: 1) becoming deluded, 2) creating karma, and 3) undergoing retribution. When karma is created, seeds are planted in the eighth consciousness. At the time of rebirth it is the ripening of those seeds, "the power of karma", that draws the eighth consciousness back into the suffering of the Six Paths of Rebirth.
When the state of mind that is the initial phase of the Ground of Rejoicing arises...
The Ground of Rejoicing is the first of the Ten Grounds of the Bodhisattva's Path. Each of the ten is divided into the initial (or entering), dwelling, and departing phases.
Innate attachments still spontaneously appear as bonds and latent tendencies.
The two major kinds of attachment, to self and to dharmas, are further divided into two types: innate and distinguished. Innate are present at birth, and distinguished are learned subsequently. At this point, when the sixth consciousness begins to be transformed into the Wisdom of Wonderful Contemplation, the distinguished attachments have already been eliminated. The distinguished belong to the sixth consciousness, while the innate ones are found in both sixth and seventh. The innate are slowly eradicated up through the tenth ground. The latent tendencies refer to the seeds of the affliction-obstacle and of the obstacle of the knowable. Therefore, the line indicates that even at the point of entrance onto the First Ground innate attachments still exist in the sixth consciousness, both as manifest "bonds" and as latent potentials or "seeds".
After the Far-reaching Ground, it is purified and without outflows.
The Far-reaching Ground is the seventh ground of the Bodhisattva. At the eighth ground, called the Unmoving Ground, one is without outflows. The sixth consciousness's attachment to the perceiver-division of the eighth, storehouse, consciousness as being the Self is abandoned, so there is no longer any attachment to self, only to dharmas. How the seventh consciousness becomes attached to the perceiver division of the eighth consciousness as the self is explained in the initial section on the seventh consciousness.
When the Wisdom of Wonderful Contemplation becomes fully bright, it illuminates the universe.
At Buddhahood the transformation of consciousness into wisdom is completed, and the light of the Wisdom of Wonderful Contemplation illuminates everywhere.
Part Three: The Seventh Consciousnesses
The state of transposed substance that has the obscuring indeterminate nature is the connection between the sentience and tlie basis.
The state of transposed substance has two modes: the real and the seeming. Real transposed substance refers to the seventh consciousness relating to the eighth consciousness by falsely transposing the latter's perceiver division into a 'self'. That 'self' has no reality of its own, but is based upon the substance of the perceiver division of the eighth consciousnesss. [The seeming transposed substance refers to the sixth consciousness's relations with external states.]
The obscuring indeterminate nature is one of two modes of the indeterminate nature, the third of the Three Natures. The other mode is the nonobscuring indeterminate nature. Obscuring refers to those states of consciousness that have the function of, literally, 'covering' one's true nature. That is what the seventh consciousness does. As will be explained, it 'covers'-it distorts the true nature of—the perceiver division of the eighth consciousness. The non-obscuring nature refers to the perceived division of the eighth consciousness. It is said to be non-obscuring because it does not distort or obscure the true nature of the mind. In between the seventh consciousness—'sentience' in the verse—and the perceiver division of the eighth consciousness—'basis' in the verse-there arises a state of transposed substance, which is the object of the seventh consciousness and which is identified by the seventh consciousness as being the 'self'. This is the process that obscures one's true nature.
According with conditions and attached to self, its mode of knowledge is fallacy.
As the seventh consciousness transmits information between the eighth consciousness and the first six consciousnesses, it overlays the information with self, thereby involving the first six consciousnesses in its own fallacy. The 'conditions', or situation, are those described in the first line: the state of transposed substance arising in between the seventh and eighth consciousnesses.
To be continued |
