大般涅槃經義記 9.180

9.180

第十四門明有心數無心數義。先辨諍相。《毘曇》法中宣說同時別有諸數，與心別體，相應造緣。《成實》法中唯說一心，隨用先後分為多數，不說同時別有諸數。佛陀提婆所說亦爾。次辨道理，理則心法亦得有數亦得無數。是義云何？分別有二：一麁細分別。心有三重：一者事識，謂六識心；二者妄識，謂七識心；三者真識，謂八識心。彼事識中一向有數，諸心心法各各別故；真識之中一向無數，一切心法同一體故。故《維摩》云「離一切數，心如虛空」。妄識之中麁有細無。是義云何？彼妄識中義別六重，如馬鳴說：一無明住地；二者業識，依前無明，不覺妄念忽然而動，動故名業；三者轉識，依前業識，心相漸麁轉起外境；四者現識。依前轉識所起妄境應現自心；五者智識，於前現識所現法中，分別染淨違順等別；六相續識，向前智識所取之法漂鼓自心，心隨妄境相乘不斷名相續識。六中前四心想微細，不說心外別有諸數共心相應，故論說為不相應染。後二浮麁，心與數別、共心相應，故論說為心相應染。此是第一麁細分別。二就事識隨義分別亦有亦無。唯一知性隨用分多，非令心外別有諸數，故言非有。譬如一金作種種器，非是金外別有器體。隨用別分，想行受等各守自相得言有數，如金與器非無差別。金器雖別時無先後，心法如是。今此且就事識論之。事識之中義既如是，人聞不解，偏執成諍。聞說心外無別諸數便言定一，聞說有數便言與心迢然別體。若言定一，金時應當無其諸器；若言定別，器應非金。心法一異准此可知。

The fourteenth section explains the meaning of there being mental concomitants and there being no mental concomitants. First, we delineate the points of dispute. In the Dharma of the Abhidharma, it is declared that simultaneously there are distinctly existing concomitants, which are of separate substance from the mind and associate [with it] to create conditions. In the Dharma of the Tattvasiddhi, only a single mind is stated, which is divided into multiple concomitants according to the sequence of its functions, without stating that there are separate concomitants existing simultaneously. What Buddhadeva stated is also like this. Next, we delineate the principle. As for the principle, mental phenomena may be said to have concomitants and may also be said to lack concomitants. What is the meaning of this? The distinction has two aspects. First is the distinction between coarse and subtle. Mind has three levels: the first is phenomenal consciousness (shishi), referring to the minds of the six consciousnesses; the second is deluded consciousness (wangshi), referring to the mind of the seventh consciousness; the third is true consciousness (zhenshi), referring to the mind of the eighth consciousness. In that phenomenal consciousness, there are definitely concomitants, because the various minds and mental factors are each distinct. In the true consciousness, there are definitely no concomitants, because all mental dharmas share the same single substance. Hence the Vimalakīrti says: 'Free from all concomitants, the mind is like empty space.' In the deluded consciousness, the coarse has [them] and the subtle lacks [them]. What is the meaning of this? In that deluded consciousness, there are six levels of distinct meaning, as Aśvaghoṣa stated: 1. the ground of ignorance; 2. karmic consciousness: based on the preceding ignorance, unawareness and deluded thought suddenly stir; because it stirs, it is called karma; 3. evolving consciousness: based on the preceding karmic consciousness, the marks of mind gradually become coarse, evolving and giving rise to external objects; 4. manifesting consciousness: based on the preceding evolving consciousness, the deluded objects that arise are manifested in one's own mind; 5. intellectual consciousness: among the dharmas manifested by the preceding manifesting consciousness, it distinguishes differences such as defiled and pure, adverse and agreeable; 6. continuing consciousness: the dharmas grasped by the preceding intellectual consciousness agitate one's own mind, and as the mind follows deluded objects in unbroken succession, it is called continuing consciousness. Among these six, in the first four the mental conceptions are subtle, and one does not speak of separate concomitants outside the mind associating with the mind; hence the treatise calls them 'unassociated defilements'. The latter two are superficial and coarse; mind and concomitants are distinct and associate with the mind; hence the treatise calls them 'mind-associated defilements'. This is the first distinction between coarse and subtle. Second, distinguishing in terms of phenomenal consciousness according to meaning, they are both existent and non-existent. There is only a single knowing nature that is divided into many according to function; it is not that there are distinct concomitants outside the mind, hence it is said to be non-existent. For example, a single piece of gold is made into various vessels, but it is not that outside the gold there is a separate substance of vessels. When divided according to function, ideation, volition, feeling, and so forth each keep their own characteristics, so it can be said that there are concomitants, just as gold and vessels are not without distinction. Although gold and vessels are distinct, there is no sequence of earlier and later in time; mental dharmas are also like this. Now, this is discussed for the time being in terms of phenomenal consciousness. Since the meaning within phenomenal consciousness is like this, when people hear it without understanding, they cling to one side and enter into disputes. When they hear it said that there are no distinct concomitants outside the mind, they say it is definitively one; when they hear it said that there are concomitants, they say they are starkly different substances from the mind. If one says it is definitively one, at the time of the gold there should be no vessels; if one says it is definitively distinct, the vessels should not be gold. The identity and difference of mental dharmas can be understood by analogy to this.