般若波羅蜜多心經贊 1.40

1.40

此即第三遣十八界。此十八界三門分別，一、顯教興，二、釋名字，三、出體性。言教興者，謂執色、心以為我者及下根者，是故世尊說十八界。次釋名者，先總後別。總名十八界者，十八是數，界是種族義及性別義，一切諸法十八種族及性別故，是帶數釋，準上應知。次別名者，六根、六塵如處中說，六識得名，有其二義。一者、從境名為色識乃至法識，隨境立名，順識義故。二者、從根名為眼識乃至意識，隨根立名，具伏、發等五種義故。此即色之識故名為色識，乃至意之識故名為意識，故六釋中是依主釋。若具分別，如《成唯識》第五卷說。後明體者，眼等十二如處中說，眼等六識，百法門中如其自名，眼等六識以為自性。自餘諸門，廣如諸論。

This is the third [section], negating the eighteen elements. These eighteen elements are analysed through three portals: first, showing the arising of the teaching; second, explaining the names; third, identifying the essential nature. Regarding the arising of the teaching: because of those who grasp form and mind as a self and those of lower faculties, the Bhagavat taught the eighteen elements. Next, regarding the explanation of the names: first general, then specific. As for generally naming them the eighteen elements: "eighteen" is the number; "element" (dhātu) has the meanings of clan and of distinction of nature, because all dharmas comprise eighteen clans and distinctions of nature; this is a compound bearing a number, which should be understood by analogy with the above. Next, regarding the specific names: the six faculties and six dust-objects are as explained under the bases; the six consciousnesses derive their names with two meanings. First, named from the object, as form-consciousness up to mental-object-consciousness, names are established following the objects because that accords with the meaning of consciousness. Second, named from the faculties, as eye-consciousness up to mind-consciousness, names are established following the faculties because they fully possess the five meanings of subduing, generating, and so forth. This means "consciousness of form," thus called form-consciousness, up to "consciousness of mind," thus called mind-consciousness; therefore, among the six compound types, it is a tatpuruṣa compound. If analysed fully, it is as explained in the fifth fascicle of the Vijñaptimātratāsiddhi. Finally, clarifying the essence: the twelve [elements] of the eye and so forth are as explained under the bases; the six consciousnesses of the eye and so forth, in accordance with their own names among the hundred dharmas, take the six consciousnesses of the eye and so forth as their intrinsic nature. The remaining headings are extensive, as in the treatises.