維摩經略疏垂裕記 1.218

1.218

二、「二約」下，別釋，二：初、約教。荊溪云：法無別時，必約實法以論一時。「破時顛倒」者，入空也。「能分別等」者，出假也。「攝大乘」下，暹云：彼論第五曰「由本識能變異作十一識，本識即是十一識種子。」言十一識者，一身識、二身者識、三受者識、四應受識、五正受識、六世識、七數識、八處識、九言說識，此等識因言說熏習種子生；十自他差別識，因我見熏習種子生；十一善惡兩道生死識，因有分熏習種子生。釋曰：身識謂眼等五界。身者識謂染污識。受者識謂意界。應受識謂色等六外界。正受識謂六識。世識謂生死相續不斷。釋曰：為明眾生果報無始以來三世生死相續不斷，故須立世識。數識謂從一乃至阿僧祇。釋曰：為明眾生果報有諸界多少不同，如四界六界十八界等故，須立數識攝一切數。處識謂器世界。釋曰：為明眾生所居，如人天惡道有無量差別故，須立處識攝一切處。言說識，謂見聞覺知各有多種，因此有無量言說作事，言說與見等更互相顯示，故須立言說識攝一切言說。此十一識，皆以分別為因，虛妄為果。荊溪云：若從分別數之，與世以辨識者，數世事廣，故屬別教；況《攝論》中不明小乘，復少圓義，故此世數必屬於別。今謂離真有妄，加以分別事廣，即別教義，故明一時引彼數世。一即是數，時即是世。「一時入一切時」等者，長短唯心，故能相入。荊溪云：具如《華嚴》剎那三世九世具足，況復七日對一劫耶。「華嚴十一切」者，暹云：舊經第二十五云「佛子！一切諸佛有十種巧妙方便。」第六方便云「一切諸佛能於一時皆悉分別知一切時，不捨離生平等正法，而一切時皆所不攝。非晝非夜乃至云非時不離時，而於無量時轉法輪未曾暫息，是為一切諸佛巧妙方便。」今謂疏通舉十，意在第六以證一時。既理事融通，故屬圓義。

Second, from "Second, in terms of..." downward, specific explanation, which has two parts: first, in terms of the teachings. Jingxi says: Phenomena have no separate time; one must treat "one time" in terms of real phenomena. "Overcoming temporal delusion" means entering emptiness. "Able to discriminate, etc." means emerging into the provisional. From "the Mahāyānasaṃgraha..." downward, [Dao]xian says: Fascicle five of that treatise says, "Because the fundamental consciousness can transform to produce eleven consciousnesses, the fundamental consciousness is the seed of the eleven consciousnesses." As for the eleven consciousnesses, they are: 1. the body consciousness, 2. the embodied-one consciousness, 3. the experiencer consciousness, 4. the consciousness of what should be experienced, 5. the correct-experiencing consciousness, 6. the temporal consciousness, 7. the numeration consciousness, 8. the locus consciousness, 9. the verbalization consciousness—these consciousnesses are born from the seed of verbalization-perfuming; 10. the self-and-other distinction consciousness, born from the seed of self-view-perfuming; 11. the cyclic-existence consciousness of the two paths of good and evil, born from the seed of existence-constituent-perfuming. Explanation: The body consciousness refers to the five realms of the eye and so forth. The embodied-one consciousness refers to the defiled consciousness. The experiencer consciousness refers to the realm of the mental organ. The consciousness of what should be experienced refers to the six external realms of forms and so forth. The correct-experiencing consciousness refers to the six consciousnesses. The temporal consciousness refers to the unbroken continuity of cyclic existence. Explanation: To elucidate that sentient beings' karmic retribution has unbroken continuity through cyclic existence in the three times since beginningless time, the temporal consciousness must be established. The numeration consciousness refers to counting from one up to an asaṃkhyeya. Explanation: To elucidate that the karmic retribution of sentient beings has differences in the quantity of various realms, such as the four realms, six realms, eighteen realms, etc., the numeration consciousness must be established to subsume all numbers. The locus consciousness refers to the receptacle world. Explanation: To elucidate the dwelling places of sentient beings, such as the immeasurable distinctions of humans, devas, and evil destinies, the locus consciousness must be established to subsume all places. The verbalization consciousness means that seeing, hearing, perceiving, and knowing each have many varieties, and because of this there are immeasurable verbalized actions; verbalization and seeing and so forth mutually manifest one another, so the verbalization consciousness must be established to subsume all verbalization. These eleven consciousnesses all have discrimination as their cause and delusion as their result. Jingxi says: If one distinguishes consciousnesses through discrimination, numeration, and time, the phenomena of numeration and time are extensive, and therefore belong to the separate teaching; moreover, the Mahāyānasaṃgraha does not elucidate the Hīnayāna, and also has little of the perfect meaning, so this time and number must belong to the separate teaching. Now I say: separating from the true there is the false, and in addition the phenomena of discrimination are extensive, which is the meaning of the separate teaching; therefore, in elucidating "one time," that treatise's number and time are cited. "One" is just number, and "time" is just temporal period. Regarding "one time enters all times," etc.: long and short are mind alone, and therefore can mutually enter. Jingxi says: It is fully as in the Avataṃsaka, where a single kṣaṇa fully contains the three times and the nine times; how much more so with seven days compared to a kalpa! Regarding "the ten universalities of the Avataṃsaka," [Dao]xian says: Fascicle twenty-five of the old sūtra says: "O sons of the Buddha! All Buddhas have ten kinds of ingenious expedient means." The sixth expedient means says: "All Buddhas are able, at one time, to completely and discriminatively know all times, without abandoning the equal, correct Dharma of sentient beings, yet are not subsumed by any time. Neither daytime nor nighttime, up to neither time nor apart from time, yet turning the wheel of the Dharma for immeasurable times without ever ceasing for an instant—this is the ingenious expedient means of all Buddhas." Now I say: the Commentary broadly cites the ten, but its intent rests on the sixth to verify "one time." Since principle and phenomena are interfused, it belongs to the perfect meaning.