釋摩訶衍論 4.87

4.87

論曰：即此文中自有四門。云何為四？一者揀擇假者同分門、二者生起麁重轉相門、三者建立名字差別門、四者顯示安立所依門。揀擇假者門者，舉三種凡夫揀地上聖故。云何三凡？一者無根盲聾凡夫、二者毛頭難角凡夫、三者金剛不變凡夫，是名為三。如本依諸凡夫故生起麁重門者，若據邪定聚諸眾生，常興戲論分別之識，取著一切種種境界，轉轉深厚無有邊際、無有始終，常恒增長無斷絕故，如本取著轉深故。若據不定聚諸眾生，雖覺滅相定是不善起不作意，而人空智未現前故，緣諸境界及身分等，計我我所堅執不捨故，如本計我我所故。若據三賢位諸眾生，雖已成就人空般若、覺異相夢，而真法空智猶未現前故，起種種著堅執法實，隨事思慮不能通達平等正理故，如本種種妄執隨事攀緣分別六塵故。建立名字門者，即有三種。云何為三？一者所依微細名字、二者所依麁現名字、三者隨順境界名字，是名為三。初名云何？此識依彼微細末那以為止根而得安立，故名意識，如本名為意識故。中名云何？此識依彼眼等五根以為止根分別五塵，是故亦名為分離識，如本亦名分離識故。後名云何？此識今緣事之境界而轉分別，未以如理為自境界，是故名為分別事識，如本又復說名分別事識故。顯示所依門者，見修二惑熏於本識，由此熏力麁分意識建立，增長相續恒轉得住持故，如本此識依見愛煩惱增長義故故。

The commentary says: Within this text itself there are four portals. What are the four? First, the portal of selecting the common category of nominal persons; second, the portal of the arising of the coarse marks of evolution; third, the portal of establishing the distinctions of names; fourth, the portal of revealing the basis of establishment. As for the portal of selecting nominal persons, it raises three kinds of ordinary beings to set them apart from the noble ones on the stages. What are the three ordinary beings? First, ordinary beings who are rootless, blind, and deaf; second, ordinary beings like hair-tips and horns of a hare; third, diamond-like unchangeable ordinary beings: these are named the three. As in the root text: "Relying upon ordinary beings..." As for the portal of the arising of the coarse: if based on sentient beings of the definitely wrong collection, they constantly give rise to the consciousness of prapañca and discrimination, grasping and attaching to all kinds of objects, growing ever deeper and thicker without limit and without beginning or end, constantly increasing without interruption; as in the root text: "grasping and attaching ever more deeply." If based on sentient beings of the undetermined collection, although they become aware that the mark of cessation is definitively unwholesome and give rise to non-attention, yet because the wisdom of the emptiness of persons has not become manifest, they grasp conditions such as external objects and bodily parts, calculating an 'I' and 'mine', holding firmly and not letting go; as in the root text: "calculating an 'I' and 'mine'." If based on sentient beings at the ranks of the three worthies, although they have already accomplished the prajñā of the emptiness of persons and awakened from the dream of the mark of difference, yet because the wisdom of the true emptiness of dharmas has not yet become manifest, they give rise to various attachments, firmly grasp dharmas as real, and deliberate in accordance with objects, unable to penetrate the equal, correct principle; as in the root text: "various false attachments grasp conditions in accordance with objects and discriminate the six sense fields." As for the portal of establishing names, there are three kinds. What are the three? First, the subtle name based on that upon which it relies; second, the coarse manifest name based on that upon which it relies; third, the name conforming to sense objects: these are named the three. What is the first name? This consciousness relies upon that subtle manas as its supporting faculty to become established, and is therefore named the mental consciousness; as in the root text: "named the mental consciousness." What is the middle name? This consciousness relies upon the five faculties such as the eye as its supporting faculties to discriminate the five sense fields, and is therefore also named the separating consciousness; as in the root text: "also named the separating consciousness." What is the latter name? This consciousness now turns and discriminates by taking the realm of objects as its conditions, not yet having taken reality as its own realm, and is therefore named the consciousness that discriminates objects; as in the root text: "Further, it is called the consciousness that discriminates objects." As for the portal of revealing the basis: the two afflictions of view and cultivation perfume the fundamental consciousness, and through the power of this perfuming, the coarse division of the mental consciousness is established, continuously increasing and turning, and being sustained; as in the root text: "because this consciousness grows based on the defilements of views and attachment."