大般涅槃經集解 65.54

65.54

案僧亮曰：惡智是識之第一緣也。所以說為緣者，明緣間識昧必生愛取。因觸而生者，識在緣是名為觸，後但名識，體一義異也。然非是觸者，觸初取緣則昧，眾數續生則明，明昧性殊言非也。說有心數者，聞非觸謂數性異。與觸俱起，取緣不同，與心體別，失旨也。僧宗曰：聞說四法生眼識，乃至受取相生，不解前後，謂呼一時並有。乃至不善心、二十一心也。俱不當，復為諍也。寶亮曰：初造緣識，因眼識後起想受愛取有等，然非初識。諸人便言別有一更樂觸，能和合生諸心數，復非是心，故言有心數也。佛意者，亦得言有亦得言無。前亦是心、後亦是心，故無別心數也。因境取緣，故眾心來共緣一境。心家之數，亦得有心數也。有人不解，聞有使心別自有數，聞無便謂即是一心，中間不得生滅故。是以成諍也。道慧記曰：取名為業者，重者名為業也。觸緣想受者，生樂受也。從樂後受生愛，愛後廣生諸善心數也。因觸而生者，因六識後生。然非是觸者，從識後次第生想受等，名為心數。凡夫不解，謂別有心數法，此為失也。

Sengliang comments: Evil knowledge is the foremost condition of consciousness. The reason it is spoken of as a condition is to clarify that while consciousness is obscured among conditions, craving and grasping inevitably arise. 'Arising due to contact': when consciousness is upon an object-condition, it is called contact; later it is merely called consciousness; the substance is one, but the meaning is different. 'Yet it is not contact': contact when first taking an object-condition is obscure, but when the multiple factors arise in succession it is clear; because clarity and obscurity are different in nature, it says 'is not.' 'Teaching that there are mental factors': hearing that it is not contact, they thought the nature of the factors is distinct. Arising together with contact, taking conditions differently, they are distinct from the substance of the mind; this loses the meaning. Sengzong says: Hearing that four dharmas generate eye-consciousness, and so on up to feeling and grasping mutually generating, they did not understand 'before and after' and thought they exist simultaneously all at once, even up to an unwholesome mind having twenty-one factors. Both are inappropriate, again becoming a dispute. Baoliang says: The consciousness that first encounters conditions, after eye-consciousness, gives rise to perception, feeling, craving, grasping, existence, and so forth, yet it is not the initial consciousness. People then said there is separately a pleasant contact that can harmoniously generate the various mental factors, and which is again not the mind; therefore they said there are mental factors. The Buddha's intention is that one may say they exist, and one may also say they do not exist. What precedes is mind and what follows is mind; therefore there are no separate mental factors. Because of an object they apprehend conditions, and so various minds come together to condition a single object. As factors belonging to the mind, one may also have mental factors. Some people did not understand; hearing 'exist,' they made the mind have separate factors in itself; hearing 'not exist,' they thought it is merely a single mind, incapable of arising and ceasing in between. For this reason, it became a dispute. Daohui's notes say: 'Grasping is named karmic action': the heavier one is named karmic action. 'Contact conditions perception and feeling': generating pleasant feeling. After pleasant feeling, craving arises; after craving, the various wholesome mental factors arise extensively. 'Arising due to contact': arising after the six consciousnesses. 'Yet it is not contact': perception, feeling, and so forth arising successively after consciousness are named mental factors. Ordinary beings do not understand and think there are separate dharmas of mental factors; this is an error.