大方廣佛華嚴經隨疏演義鈔 13.9

13.9

疏「然云文義相生復說五心集現」等者，第二明聚集顯現。於中二：先總明聚集之相、後「然西方」下別釋五心多少。言「然西方多釋」者，相傳略有四解，今疏即是第一。《唯識疏》中亦唯此解，斯乃總意，故疏存之。疏「餘如別章」下，有三師釋。一云：初說諸字時，率爾耳識，同時意識但緣其聲，是現量故。尋求心中，唯尋耳識所緣境故，亦但緣聲不緣字名。此之三心所變聲上雖有字名，如生等相，而不緣之，至決定心緣聲字名，有三相現。二說行字時，率爾耳識、同時意識及尋求心，亦但緣聲。至決定心緣聲字名，有六相現，為前之二字各有聲字名故。三說無字時，率爾耳識、同時意識及尋求心，亦但緣聲。至決定心緣聲字名，有九相現，為前之三字各有聲字名故。四說常字時，率爾耳識、同時意識及尋求心，亦但緣聲。至決定心緣聲字名，經十二心，有十四相，謂四聲、四字、四名并句及義，名為聚集。若不散亂，則起染淨等心及等流心；若散亂時，生心不定。一云率爾耳識、同時意識，但緣於聲，是現量故。尋求心中，緣聲字名，非現量故。由此極少經十二心，有三六九十四相現，名為聚集。若不散亂，決定心生；若散亂時，生心不定。一云率爾耳識但緣於聲，同時意識緣聲字名。若不爾者，尋求意識尋何等名？此中曲有二解：一云四率爾耳識但緣其聲，四同時意識緣聲字名，是其現量，以緣常聲時，不緣諸等聲及字名故。五識、同時意識，隨聲等皆現量故，下四尋求心方得圓滿。經十二心有三六九十四相現，名為聚集。一云：同時意識容非現量，得緣過去緣於八心，謂四率爾耳識、四同時意識。有三六九十四相現，名為聚集。問：同時意識既是現量，何得緣字名耶？答：現量亦緣名等自相，如《理門論》說。不緣者，不緣名義，相繫屬故。上約諸行無常四說之，以辯五心名字多少。疏文是其總義，於相可知，但云「由前字力展轉熏習連後字生」者，然呼諸字時，行等三字皆在未來。呼行字時，無常二字亦在未來。其諸一字雖謝過去，現無本質，由熏習力唯識變力，仍於此念說行字時心上顯現。下言連帶，準此可知。然此聚集，依《法苑》中約諸惡者莫作五字，一句則有一百五相，謂唱諸字時有其二相，謂一字一名。次唱惡字時有其七相，謂二字二名，并一箇一字身為五，取上二相故有七相。次言者字時有十六相，三字三名，并兩箇一字身、一箇二字身，此有九相。并取上七，故有十六。次唱莫字時有三十相，謂四字四名，有三箇一字身、兩箇二字身、一箇三字身，有十四相。并上十六，故有三十。後唱作字時有五十相，謂五字五名，四箇一字身、三箇二字身、兩箇三字身、一箇四字身，總此二十相，并上三十，故有五十相。五位總數有一百五相。此上一百五相，但約字名二事。上言十四相者，兼聲句義。又但當字，故言四字四名。今約連帶，成一百五相。若約四字但有五十五相，然十二心不約連帶，然此五心初後通六識，中三唯意識。又前三是無記，後二通善惡。又率爾五識，後必有尋求心，後或散或不散，散即復起率爾耳識，不散即起第三決定乃至等流。又意識率爾，自有二種：一五識同時率爾意識，緣現在境；二獨頭率爾意識，唯緣過去。此中且說同時，餘義廣如別章。然此皆約未自在位以顯五心聚集顯現，若自在位，於一念中具足顯現。如理思之。

Regarding the Commentary's text from “However, saying that text and meaning arise reciprocally, it further says that the five minds aggregate and appear...” onward, this is the second part, which clarifies accumulation and appearance. Within this, there are two parts: first, a general explanation of the characteristics of accumulation; second, from “However, in the West...” onward, a detailed explanation of the number of five minds. As for “However, in the West there are many explanations,” by tradition there are roughly four explanations, and the present Commentary follows the first. In the Commentary on Vijñaptimātra there is also only this explanation; this is the overarching intent, and therefore the Commentary preserves it. Regarding the Commentary's text from “The rest is as in the separate chapter” onward, there are the interpretations of three masters. The first says: When first uttering the syllables, the instantaneous ear-consciousness and the simultaneous mental consciousness only perceive the sound, because they are direct perception. In the inquiring mind, because it only searches for the sensory domain perceived by the ear-consciousness, it also only perceives the sound and does not perceive the syllable or name. Although the sound transformed by these three minds possesses syllables and names—just like the characteristics of arising and so forth—it does not perceive them; when reaching the determining mind, it perceives sound, syllables, and names, and three characteristics appear. When uttering the second syllable, xing (saṃskāra), the instantaneous ear-consciousness, simultaneous mental consciousness, and inquiring mind also only perceive the sound. When reaching the determining mind, it perceives sound, syllables, and names, and six characteristics appear, because the previous two syllables each have sound, syllable, and name. When uttering the third syllable, wu (an-), the instantaneous ear-consciousness, simultaneous mental consciousness, and inquiring mind also only perceive the sound. When reaching the determining mind, it perceives sound, syllables, and names, and nine characteristics appear, because the previous three syllables each have sound, syllable, and name. When uttering the fourth syllable, chang (anitya), the instantaneous ear-consciousness, simultaneous mental consciousness, and inquiring mind also only perceive the sound. When reaching the determining mind, it perceives sound, syllables, and names, passing through twelve minds, and there are fourteen characteristics, namely four sounds, four syllables, four names, together with the sentence and the meaning, which is called accumulation. If there is no distraction, then it gives rise to minds of defilement, purity, and the like, as well as the resultant streaming mind (niṣyanda-citta); if distracted, the arising mind is indeterminate. The second says: The instantaneous ear-consciousness and simultaneous mental consciousness only perceive the sound, because they are direct perception. In the inquiring mind, it perceives sound, syllables, and names, because it is not direct perception. Thus, passing through a minimum of twelve minds, three, six, nine, and fourteen characteristics appear, which is called accumulation. If not distracted, the determining mind arises; if distracted, the arising mind is indeterminate. The third says: The instantaneous ear-consciousness only perceives the sound, while the simultaneous mental consciousness perceives sound, syllables, and names. Were it not so, what name would the inquiring mental consciousness be inquiring into? Within this, there are subtly two explanations: One says: The four instantaneous ear-consciousnesses only perceive the sound, and the four simultaneous mental consciousnesses perceive sound, syllables, and names, which are direct perception; for when perceiving the sound chang, it does not perceive the other sounds, syllables, or names. Because the five consciousnesses and simultaneous mental consciousness are all direct perception conforming with sound and so forth, the subsequent four inquiring minds are then perfected. Passing through twelve minds, there are three, six, nine, and fourteen characteristics appearing, which is called accumulation. The other says: The simultaneous mental consciousness may not be direct perception; it can perceive the past and perceive eight minds, namely the four instantaneous ear-consciousnesses and the four simultaneous mental consciousnesses. There are three, six, nine, and fourteen characteristics appearing, which is called accumulation. Question: Since simultaneous mental consciousness is direct perception, how can it perceive syllables and names? Answer: Direct perception also perceives the self-nature (svalakṣaṇa) of names and so forth, as stated in the Nyāyamukha. What it does not perceive is the mutual association between name and meaning. The above explains this in terms of the four utterances of “all conditioned phenomena are impermanent” (sarvasaṃskārā anityāḥ), to determine the number of names and words in the five minds. The text of the Commentary gives its general meaning, and its characteristics can be known; it merely states: “due to the power of the former syllable progressively perfuming, it arises linked to the subsequent syllable.” However, when uttering the syllable zhu, the three syllables xing and the rest are all in the future. When uttering the syllable xing, the two syllables wu and chang are also in the future. Although the single syllable zhu has passed into the past and currently has no archetype, by the power of perfuming and the power of vijñaptimātra transformation, it still appears on the mind at the very thought-moment when the syllable xing is uttered. What is said below about “continuous linking” should be understood along these lines. However, this accumulation, according to the Fayuan yilin zhang, in terms of the five syllables of “do not commit any evil” (zhu e zhe mo zuo), has 105 characteristics for a single verse-line: that is, when chanting the syllable zhu, there are two characteristics, namely one syllable and one name. Next, when chanting the syllable e, there are seven characteristics, namely two syllables, two names, plus one single-syllable body, making five; adding the previous two characteristics, there are seven characteristics. Next, when uttering the syllable zhe, there are sixteen characteristics: three syllables, three names, plus two single-syllable bodies and one two-syllable body, which makes nine characteristics; adding the previous seven, there are sixteen. Next, when chanting the syllable mo, there are thirty characteristics: namely four syllables, four names, with three single-syllable bodies, two two-syllable bodies, and one three-syllable body, making fourteen characteristics; adding the previous sixteen, there are thirty. Finally, when chanting the syllable zuo, there are fifty characteristics: namely five syllables, five names, four single-syllable bodies, three two-syllable bodies, two three-syllable bodies, and one four-syllable body; these total twenty characteristics; adding the previous thirty, there are fifty characteristics. The total across the five positions is 105 characteristics. These 105 characteristics above are only in terms of the two matters of syllable and name. The fourteen characteristics mentioned earlier include sound, sentence, and meaning. Furthermore, they only consider the syllables themselves, hence they speak of four syllables and four names. Now, taking into account the continuous linking, it makes 105 characteristics. If it were based on four syllables, there would only be fifty-five characteristics. However, the twelve minds do not take continuous linking into account. Furthermore, these five minds: the first and last apply to the six consciousnesses, while the middle three are solely the mental consciousness. Moreover, the first three are indeterminate, while the latter two can be wholesome or unwholesome. Furthermore, after the instantaneous five consciousnesses, there must be an inquiring mind; afterwards, it may be distracted or undistracted; if distracted, it again gives rise to the instantaneous ear-consciousness; if undistracted, it gives rise to the third, the determining mind, up to the streaming mind. Furthermore, the instantaneous mental consciousness itself is of two kinds: first, the instantaneous mental consciousness simultaneous with the five consciousnesses, which perceives present objects; second, the solitary instantaneous mental consciousness, which only perceives past objects. Here, we merely speak of the simultaneous; the remaining meanings are detailed in the separate chapter. However, all these are in terms of the state where mastery has not yet been attained, to show the accumulation and appearance of the five minds; if one is in the state of mastery, they fully appear within a single thought-moment. Consider this thoroughly.