維摩義記 3.89

3.89

第五人中，初「善宿曰」，標人別說。下明所說。「動念為二」，反舉二相。心識有八，相從為三：一、分別事識，謂六識心；二是妄識，謂第七識；三是真識，謂第八識。此三如彼八識章中具廣分別。彼妄識中麁細不同，義別六重：一是根本不覺知心，謂無明地。二是業識，依前無明，不覺妄念忽然而動，動故名業。三是轉識，依前妄念，心相漸麁轉起外境，故名為轉。四者現識，依前所起虛浪境界應現自心，如夢所起一切境界現於夢心，故名為現。五是智識，於己自心所現法中，分別違順染淨等別，似於智解，故名智識。六相續識，論中亦名不斷識矣。妄境牽心，心隨妄境，相乘不斷如海波浪，名不斷識。又能持於事識業果令不斷絕，亦名不斷。此六差別，如論具辨。今言是動，是彼業識妄動之心。言是念者，是彼轉識乃至不斷。根本無明不覺知心未有分別，所以不舉。下翻此二以明不二，二相雙遣為不二矣。先辨、後結。辨中「不動則無念」者，於情分齊，依動起念；於真常寂，業動本無。以無動故，念心不生。道言「無念無分別」者，無妄識中動念心故，六種分別事識亦無，名無分別。此解不二。通達此二，彰其入義。「是為」下結。

Concerning the fifth person, first, “Sunakṣatra says,” identifies the person who explains individually. Below, it clarifies what he says. “Movement and thought are two,” brings out the two marks in antithesis. There are eight consciousnesses, which are grouped into three: 1. phenomenal consciousness that discriminates, referring to the mind of the six consciousnesses; 2. deluded consciousness, referring to the seventh consciousness; 3. true consciousness, referring to the eighth consciousness. These three are discriminated in detail as in the chapter on the eight consciousnesses. Within that deluded consciousness, coarse and subtle differ, with six distinct levels of meaning: 1. the fundamental non-cognizing mind, referring to the stage of ignorance; 2. karmic consciousness: based on the preceding ignorance, deluded thoughts unconsciously and suddenly stir; because of stirring, it is called ‘karma’; 3. evolving consciousness: based on the preceding deluded thoughts, the mental characteristics gradually coarsen and turn to give rise to external perceptual objects, hence called ‘evolving’; 4. manifesting consciousness: based on what arose before, illusory perceptual objects reflect in one's own mind, like all the objects produced in a dream appearing to the dreaming mind, hence called ‘manifesting’; 5. wisdom consciousness: regarding the dharmas manifested in one's own mind, it discriminates distinctions of agreeable and disagreeable, defiled and pure, resembling wise understanding, hence called ‘wisdom consciousness’; 6. continuous consciousness, also called ‘uninterrupted consciousness’ in the treatises: deluded objects pull the mind, and the mind follows deluded objects, succeeding one another without interruption like waves on the ocean, hence called ‘uninterrupted consciousness’; furthermore, it can maintain the karmic results of phenomenal consciousness so that they do not break off, hence also called ‘uninterrupted’. The distinctions among these six are detailed in the treatise. Here, ‘movement’ refers to the stirring mind of that karmic consciousness. ‘Thought’ refers to [the consciousnesses from] evolving consciousness up to continuous [consciousness]. Because the fundamental ignorance and non-cognizing mind has not yet discriminated, it is not mentioned. Below, these two are overturned to illuminate non-duality; dispatching both marks constitutes non-duality. First he distinguishes it, and then he concludes. In the distinguishing part, “If there is no movement, there is no thought”: from the standpoint of delusion, thoughts arise based on movement; from the standpoint of the real, which is eternally quiescent, karmic movement is fundamentally non-existent. Because there is no movement, the thinking mind does not arise. When the text states “No thought and no discrimination”: because the mind of movement and thought within deluded consciousness is absent, the six kinds of discriminating phenomenal consciousness are also absent; this is called ‘no discrimination’. This explains non-duality. Thoroughly penetrating these two makes manifest the meaning of ‘entering’. From “This is” onward, he concludes.