仁王經疏 2.327

2.327

釋曰：自下第二廣中，有二：初明所化如幻、後「大王若菩薩」下明能化如幻。就所化中，文別有二：先釋、後「一切幻化」下總結如幻。就正釋中，釋七種假，即分為七。言七假者，一法假、二受假、三名假、四相續假、五相待假、六緣成假、七因生假。此即第一明法假。文別有二：初正明法假、後「大王凡夫」下凡聖取境勝劣差別。前中有二：初明本識能生色心、後「後眾生根本」下色心成陰界等。前中有三：一明受生識、二「生得善」下明善惡種子識、三「初一念」下約時明成眾生色心。此即初也。言眾生識者，總標諸識。自有兩釋：一真諦三藏，總立九識，一阿摩羅識，真如本覺為性，在纏名如來藏、出纏名法身。阿摩羅識，此云無垢識，如九識章。餘之八識，大同諸師。二慈恩三藏，但立八識，無第九識。而言阿摩羅者，第八識中淨分第八。然諸教立識不定，有處但說六識、不說七八，如諸《般若》。或說八識，如《金光明》等。而諸《般若》所說六識，自有三品，謂上中下，上品細者名為賴邪、中末那、下名六識。如是三品從意根生故名意識。言初一念識異木石者，隨生何處，受生剎那初一念識，名正受生識，唯是異熟。自性分別異於木石，無強分別。

Commentary: From here down, the second [part], the detailed explanation, has two parts: first, explaining that those to be transformed are like an illusion; later, from “Great King, if a bodhisattva...” downward, explaining that the transformer is like an illusion. Regarding those to be transformed, the text has two distinct parts: first, the explanation; later, from “all illusory transformations...” downward, the general conclusion that they are like an illusion. Within the direct explanation, it explains the seven kinds of designations, dividing into seven. As for the seven designations: first, designation of phenomena (dharma-prajñapti); second, designation of appropriation; third, designation of names; fourth, continuity designation; fifth, correlative designation; sixth, conditioned-origination designation; seventh, cause-produced designation. Here, the first explains the designation of phenomena. The text has two distinct parts: first, directly explaining the designation of phenomena; later, from “Great King, ordinary persons...” downward, the difference in superiority and inferiority between ordinary persons and noble ones in apprehending cognitive objects. In the former, there are two parts: first, explaining that the fundamental consciousness can produce matter and mind; later, from “thereafter, the root of sentient beings...” downward, matter and mind constituting the aggregates, realms, and so forth. In the former, there are three parts: 1. explaining the consciousness of undergoing birth; 2. from “innately acquired wholesome...” downward, explaining the consciousness of wholesome and unwholesome seeds; 3. from “the very first thought-moment...” downward, explaining, with respect to time, the formation of the matter and mind of sentient beings. This is the first. The phrase “sentient beings' consciousness” generally indicates the various consciousnesses. There are two explanations: First, Tripiṭaka Master Paramārtha posited nine consciousnesses in total: first, the amala-vijñāna, which takes tathatā and fundamental enlightenment as its nature; in bondage it is called the tathāgatagarbha, and freed from bondage it is called the dharmakāya. “Amala-vijñāna” is translated here as “immaculate consciousness,” as in the Chapter on the Nine Consciousnesses. The remaining eight consciousnesses broadly agree with the various masters. Second, Tripiṭaka Master Ci'en only posited eight consciousnesses, without a ninth consciousness; and what is called “amala” is the pure aspect of the eighth consciousness. However, the positing of consciousnesses across the teachings is not fixed: in some places, only six consciousnesses are spoken of without speaking of the seventh and eighth, as in the various Prajñā[pāramitā sūtras]; or eight consciousnesses are spoken of, as in the Suvarṇaprabhāsa and so forth. Moreover, the six consciousnesses spoken of in the various Prajñā[pāramitā sūtras] themselves have three grades—superior, middling, and inferior: the superior and subtle one is called ālayavijñāna, the middling is manas, and the inferior are called the six consciousnesses. Because these three grades are produced from the mental faculty (manas), they are called mental consciousness (manovijñāna). As for “the consciousness of the very first thought-moment is distinct from wood and stone”: wherever one is born, the consciousness of the very first thought-moment at the instant of undergoing birth is called the actual consciousness of undergoing birth, and it is exclusively retribution (vipāka). Its intrinsic differentiation differs from wood and stone, without strong conceptual differentiation.