釋摩訶衍論 4.78

4.78

已說總標門，次說廣釋門。此中二品，先說末那轉，後說意識轉，文相可見。此義云何者，總問二轉。自此已下作釋散說。此意轉門依何契經所建立耶？謂顯了經。彼契經中當何說耶？謂顯了契經中作如是說：種種心識雖有無量，唯末那轉，無有餘法。所以者何？是末那識具足十一義，無所不作故。彼契經中十一義名，略不別說，是故論者具舉十一種之別名分明顯示。云何名為十一種名？一者根本無明、二者業相、三者轉相、四者現相、五者智相、六者相續相、七者業識、八者轉識、九者現識、十者智識、十一者相續識，是名十一。如本以依阿梨耶識說有無明不覺而起，能見能現能取境界起念相續故說為意。此意復有五種名，廣說乃至五者名為相續識，以念相應不斷故故。本地契經中作如是說：大末那識具十二轉者，所依本覺以為一故。相識兩字何差別故，更加其數別建立耶？甚大別故。云何差別？謂一切諸眷屬染法，皆悉各各有二義故。云何為二？一者神解義、二者暗鈍義。神解義者，據從本覺流轉邊故。暗鈍義者，據從無明流轉邊故。依初門故建立識名，依後門故建立相名，二門差別應如是知。何故如是？所言識者，解了義故順於本覺。所言相者，背本義故順於無明。是故常住佛性契經中作如是說：以何得知一切眾生悉有佛性？答曰：一切眾生皆有心識故，當知有佛性。何以故？佛名覺者，能善照達一切法故。眾生身中有此覺者故，是故一切眾生得有了別識耳故。以何義故名為意耶？謂有二義故。云何為二？一者根義、二者身義。言根義者，能生義故。言身義者，依止義故。以何義故，根本無明隨染本覺各具因緣？互相望故。此義云何？謂舉本覺及與無明望於三識，本覺為因、無明為緣。同舉彼二望於三相，無明為因、本覺為緣。所以者何？以由親為因、由疎為緣故。何故上言分別智相及相續相意識細分，今此文中末那識攝？為欲成立末那意識，唯是一體無二別故。若爾，何故略去麁分不以為意？約實皆意，而理盡故且略而已，是故經言無所不作。然別建立意識轉者，為欲建立能依所依之法門故，舉此決擇三相，末那應廣通達。復次為欲顯示阿梨耶識非定阿梨耶、末那非定末那、意識非定意識。以無定故，藏識末那、末那藏識，意識藏識、藏識意識，亦皆藏識、皆是末那、皆是意識，亦復皆非。如是無定故皆是無常，無常故非真實，非真實故皆是幻化，以幻化故自性空無，自性空故決定寂滅，寂滅故寂滅亦寂滅故。金剛三昧契經中作如是說：地藏菩薩言：「不可思議不思議聚，七五不生、八六寂滅、九相空無，有空無有、無空無有。」乃至上文言佛言見則為妄。何以故？一切萬有無生無相，本不自名，悉皆空寂。一切法相亦復如是，一切眾生身亦復如是，身尚不有云何有見故。

Having explained the portal of general presentation, next the portal of extensive explanation is explained. Herein are two sections: first the evolution of the manas is explained, and afterwards the evolution of the mental consciousness is explained; the textual characteristics can be seen. "What does this mean?": this is a general inquiry concerning the two evolutions. From here below, an expository disperse explanation is made. Upon what sūtra is this portal of the evolution of the mind (manas) established? It is the *Xianliao jing*. What is spoken in that sūtra? That is to say, in the *Xianliao jing* it is spoken thus: "Although various kinds of minds and consciousnesses are immeasurable, it is solely the manas that evolves; there is no other phenomenon. Why is this? Because this manas-consciousness is fully endowed with eleven meanings, and there is nothing it does not do." In that sūtra the names of the eleven meanings are omitted and not individually explained; therefore the treatise master fully enumerates the eleven distinctive names to show them clearly. What are the eleven names? First, fundamental ignorance; second, the mark of karma; third, the mark of turning; fourth, the mark of manifestation; fifth, the mark of cognition; sixth, the mark of continuity; seventh, the karma-consciousness; eighth, the turning-consciousness; ninth, the manifesting-consciousness; tenth, the cognitive-consciousness; eleventh, the continuing-consciousness—these are called the eleven. As in the root text: "Relying upon the ālayavijñāna, it is said that there is ignorance arising through non-awakening, able to see, able to manifest, able to grasp sense objects, and continuously giving rise to thoughts; therefore it is called manas. This manas further has five names..." up to the extensive explanation: "fifth, it is named the continuing-consciousness, because thoughts correspond without interruption." In the *Bendi jing* it is spoken thus: "The great manas-consciousness possesses twelve evolutions" because the underlying original awakening is taken as one. By what difference between the two words 'mark' (lakṣaṇa) and 'consciousness' (vijñāna) is the number further increased and separately established? Because the difference is very great. What is the difference? It is because all accompanying defiled dharmas each have two meanings. What are the two? First, the meaning of spiritual comprehension; second, the meaning of dark dullness. The meaning of spiritual comprehension is based on the side of evolving from original awakening. The meaning of dark dullness is based on the side of evolving from ignorance. Relying on the first portal, the name 'consciousness' is established; relying on the second portal, the name 'mark' is established: the difference between the two portals should be known in this way. Why is it so? That which is called 'consciousness' conforms to original awakening because of the meaning of comprehension. That which is called 'mark' conforms to ignorance because of the meaning of turning away from the source. Therefore, in the *Changzhu foxing jing* it is spoken thus: "By what is it known that all sentient beings have the Buddha-nature?" The answer is: "Because all sentient beings have mind and consciousness, one should know that they have the Buddha-nature. Why? The Buddha is named the Awakened One, because he can thoroughly illumine and comprehend all dharmas. Because this Awakened One exists within the bodies of sentient beings, therefore all sentient beings obtain distinguishing consciousness." For what meaning is it named 'mind' (manas)? It is because it has two meanings. What are the two? First, the meaning of a root (indriya); second, the meaning of a body (kāya). The meaning of a root is because of the meaning of being able to produce. The meaning of a body is because of the meaning of being that upon which something relies. For what meaning do fundamental ignorance and original awakening according to defilement each possess causes and conditions? Because they are viewed in relation to one another. What does this mean? When original awakening and ignorance are viewed in relation to the three consciousnesses, original awakening is the cause and ignorance is the condition. When the same two are viewed in relation to the three marks, ignorance is the cause and original awakening is the condition. Why is this? Because what is direct is the cause, and what is indirect is the condition. Why was it said above that the differentiating cognitive mark and continuous mark are subtle divisions of the mental consciousness, whereas in the present text they are subsumed under the manas-consciousness? It is because [the treatise] desires to establish that the manas and the mental consciousness are solely one substance without two distinctions. If so, why is the coarse division omitted and not considered the manas? Truly speaking, all are the manas, but because the principle has been exhausted it is simply omitted for now; therefore the sūtra says, "There is nothing it does not do." Yet separately establishing the evolution of the mental consciousness is done because [the treatise] desires to establish the Dharma-portal of the supported and the supporting; taking this to resolve the three marks, the manas should be broadly understood. Furthermore, it is in order to show that the ālayavijñāna is not definitely the ālayavijñāna, the manas is not definitely the manas, and the mental consciousness is not definitely the mental consciousness. Because there is no fixed nature: the storehouse-consciousness is the manas, the manas is the storehouse-consciousness; the mental consciousness is the storehouse-consciousness, the storehouse-consciousness is the mental consciousness; they are also all the storehouse-consciousness, all the manas, all the mental consciousness, and they are also none of them. Being without fixed nature in this way, they are all impermanent; being impermanent, they are not real; being not real, they are all illusory transformations; being illusory transformations, their intrinsic nature is empty and non-existent; their intrinsic nature being empty, they are decisively quiescent; being quiescent, quiescence itself is also quiescent. In the *Vajrasamādhi Sūtra* it is spoken thus: Bodhisattva Kṣitigarbha said: "Inconceivable, inconceivable accumulation: seven and five do not arise, eight and six are quiescent, the nine marks are empty and non-existent; being is empty and without being, non-being is empty and without non-being..." up to the passage above where the Buddha said: "Seeing is delusion. Why? All the myriad existences are unproduced and without mark; originally they do not name themselves; they are all empty and quiescent. All marks of dharmas are also like this; the bodies of all sentient beings are also like this. Even the body does not exist, so how could there be seeing?"