大方廣佛華嚴經隨疏演義鈔 65.46

65.46

疏「論云但是一心」下，二論釋經。從「此言則總」下，疏釋論。上取觀名唯是能作，今云「三界唯心轉故」，則通能所。然能所有二，若法性宗中，以第一義隨緣成有即為能作，所有心境皆通所作，以不思議熏不思議變是現識因故。若法相宗，第一義心但是所迷，非是能作。有三能變，謂第八等，故一卷《唯識論》云「又復有義，大乘經中說三界唯心。唯是心者，但有內心，無色香味等外諸境界。此云何知？如《十地經》說三界虛妄但是一心作，故心意與識及了別等，如是四法義一名異。此依相應心說，非不相應心，說心有種。一相應心所，謂一切煩惱結使受想行等，皆心相應，以是故言心意與識及了別等，義一名異故。二不相應心，所謂第一義諦常住不變自性清淨心故。言三界虛妄但一心作，是相應心。」今依法性，故云第一義心以為能作。言「轉者起作義亦轉變義」者，即《唯識》意。彼論第三總釋三能變，云「能變有二：一因能變、二果能變。」釋此二變，皆云「生起故」。彼論云「一因能變，謂第八識中等流異熟二因習氣。等流習氣，由七識中善惡無記熏令生長。異熟習氣，由六識中有漏善惡熏令生長。」釋曰：種子生現行，名因習氣。論中先標。後釋等流，即七識中三性種子，各生自現，唯除第八不能熏故。異熟習氣唯除第七，七是無記，非異熟因。前是因緣，此增上緣。論云「二果能變，謂前二種習氣力故，有八識生，現種種相。」釋曰：即前二因所生現果。謂有緣法能變現者，名果能變。種種相者，即第八識相應心所相見分等。論別釋云「等流習氣為因緣故，八識體相差別而生，名等流果，果似因故。」釋曰：即以現識三性種子各自生現。論云「異熟增上緣，感第八識酬引業力，恒相續故，立異熟名。感前六識酬滿業者，從異熟起，名異熟生。不名異熟，有間斷故。即前異熟及異熟生名異熟果，果異因故。」釋曰：八識是總果，故是異熟主。主引生餘，感六識業，名之為滿業等。以上論文皆以生起而釋變義，故疏云「轉即轉生亦轉變義」。又下論中釋第二能變依彼轉緣，彼云轉謂流轉，顯示此識恒依彼識取所緣故。彼疏釋云「流是相續義，轉是生起義。謂依第八或種或現相續起義。」又彼論第一釋「由假說我法有種種相轉云轉，謂隨緣施設有異。」又云「彼相皆依識所轉變而假施設。」又云「變謂識體轉似二分。」釋曰：言彼相者，即上我法識體，即是自證分，此相見俱依自證起故。上來正意。為證以起以變釋論轉字，然已具於能變之相。前後經疏皆要此文。

Regarding the Commentary's "The treatise says 'It is only made by the one mind'" down: second, the treatise explains the sūtra. From "This statement is general" down, the Commentary explains the treatise. Above, taking the name of the contemplation was solely what can produce; now, saying "Because the threefold realm evolves only from mind", it encompasses both the producer and the produced. However, producer and produced are twofold: if in the Dharmatā school, taking the ultimate truth as conforming to conditions and becoming existence is what can produce, and all minds and objects are together what is produced, because the inconceivable perfuming and the inconceivable transformation are the causes of the manifestation-consciousness. If in the Dharmalakṣaṇa school, the ultimate-truth mind is merely what is deluded about, not what can produce. There are three transformers, namely the eighth [consciousness] and so forth; hence the one-fascicle Vijñapti-treatise says: "Furthermore, there is another meaning: in the Mahāyāna sūtras it is said that the threefold realm is mind-only. Being 'mind-only' means that there is only internal mind, and no external objects such as visible forms, sounds, smells, and so forth. How is this known? As the Daśabhūmika-sūtra says: 'The threefold realm is false and merely made by the one mind.' Therefore, mind (citta), thought (manas), consciousness (vijñāna), and discernment (vijñapti)—these four dharmas are identical in meaning and different in name. This is spoken based on the associated mind, not the unassociated mind; it is said that mind has kinds. First, associated mental factors: namely, all the defilements, fetters, feelings, perceptions, volitions, and so forth, are all associated with mind; on this account it says mind, thought, consciousness, and discernment are identical in meaning and different in name. Second, unassociated mind: that is to say, the ultimate truth, permanently abiding, unchanging, intrinsically pure mind. Saying 'the threefold realm is false and merely made by the one mind' refers to the associated mind." Now, relying on the Dharmatā [school], it says that the ultimate-truth mind is what can produce. Saying "'Evolving' has the meaning of arising and acting, and also the meaning of transformation" is the intent of the Vijñaptimātra[-siddhi]. In its third fascicle, summarizing the three transformers, that treatise says: "Transformers are twofold: first, causal transformation; second, resultant transformation." In explaining these two transformations, both are said to be "because of arising". That treatise says: "First, causal transformation: namely, the habit-energies of the two causes of niṣyanda and vipāka within the eighth consciousness. The niṣyanda habit-energies are caused to arise and grow by the perfuming of the good, bad, and indeterminate within the seven consciousnesses. The vipāka habit-energies are caused to arise and grow by the perfuming of the defiled good and bad within the six consciousnesses." Explanation: Seeds producing active dharmas is called causal habit-energy. The treatise first states the heading. Afterward it explains niṣyanda, which means the seeds of the three natures within the seven consciousnesses, each producing its own active [dharmas], only excluding the eighth because it cannot perfume. As for vipāka habit-energy, it only excludes the seventh, for the seventh is indeterminate and not a cause of vipāka. The former is a direct cause (hetu-pratyaya); this latter is an augmentative condition (adhipati-pratyaya). The treatise says: "Second, resultant transformation: namely, due to the power of the former two kinds of habit-energy, the eight consciousnesses arise, manifesting various characteristics." Explanation: That is the active results produced by the former two causes. That is to say, conditioned dharmas that can transform and manifest are called resultant transformation. "Various characteristics" refers to the mental factors associated with the eighth consciousness, the object division (nimitta-bhāga), vision division (darśana-bhāga), and so forth. The treatise specifically explains: "Because the niṣyanda habit-energies serve as the direct cause, the essences and characteristics of the eight consciousnesses arise with differences; they are called niṣyanda results, because the result resembles the cause." Explanation: That is, taking the seeds of the three natures of the active consciousness, each produces its own active [state]. The treatise says: "The augmentative condition of vipāka induces the eighth consciousness to requite the power of leading karma; because it is constantly continuous, the name vipāka is established. That which induces the first six consciousnesses to requite completing karma arises from vipāka, and is called 'arisen from vipāka' (vipākaja). It is not named vipāka because it has interruptions. The aforesaid vipāka and what is arisen from vipāka are called vipāka results, because the result differs from the cause." Explanation: The eighth consciousness is the comprehensive result, hence it is the primary vipāka. The primary one leads and produces the rest; the karma that induces the six consciousnesses is named completing karma, and so on. The above passages from the treatise all explain the meaning of transformation by means of arising; hence the Commentary says "'Evolving' is evolving and arising, and also the meaning of transformation." Furthermore, below in the treatise, explaining that the second transformer evolves and conditions based on that [eighth consciousness], it says that "evolving" means cyclical flow (saṃsāra), indicating that this consciousness constantly relies on that consciousness to take what is conditioned. That commentary explains: "Flowing has the meaning of continuity; evolving has the meaning of arising. It means the meaning of arising in continuity relying on the eighth, whether as seed or active." Furthermore, the first fascicle of that treatise, explaining "Due to metaphorical designations of self and dharmas, there are evolutions of various characteristics", says: "'Evolving' means there are differences in positing according to conditions." It also says: "Those characteristics are all metaphorically designated relying on the transformation of consciousness." It also says: "Transformation means the essence of consciousness evolves into the semblance of two divisions." Explanation: The phrase "those characteristics" refers to the aforesaid self and dharmas; the essence of consciousness is precisely the self-corroborating division (svasaṃvitti-bhāga), because both this object and vision [divisions] arise relying on the self-corroborating [division]. The primary intent above was to verify explaining the word "evolving" (zhuǎn) in the treatise by means of arising and transforming; yet it already fully contains the characteristics of the transformers. Both the earlier and later texts of the sūtra and commentary rely on this passage.