中觀論疏 10.38

10.38

「以諸行因緣識受六道身」者，第三明識支，識是當體受名。問：五陰中識、十二因緣識、四食中識、六大中識、四空中識，有何等異？答：五陰中識通，攝一切有漏無漏皆是識陰，為明攝法故也。六大四食中識，唯取有漏，為成凡夫身牽有。故論云「無漏識不立六界中。」是四食說一切有漏，為長養當來有，故說於四食。四空中識處，體是四陰，緣識故名為識處，所緣之識通漏無漏。此中明識唯此受生一念染污識，為明受生故。若就時分論之，與識同時一切諸法皆名為識。《成實論》云「五陰中識名了別識。識支名染著識。」問：何故此識必是染污？答：此識託生必與煩惱相應，故染污識也。問：若爾，何故復云識支是報耶？答：識託生時分中有命根，眾生種類及精血此是報法，而識非報。今云報者，詺命根等為報耳。精血等猶如輕毛，必須惑潤然後得立。問：中陰屬何支？答：識支屬生陰攝，中陰屬行支攝。又釋：中陰雖未受生報，而屬識支攝也。

"With the formations as causes and conditions, consciousness receives a body in the six destinies": this is the third, explaining the link of consciousness (vijñāna). Consciousness takes its name directly from its own essence. Question: How do consciousness in the five aggregates, consciousness in the twelve links of dependent origination, consciousness in the four nutriments, consciousness in the six elements, and consciousness in the four immaterial realms differ? Answer: Consciousness in the five aggregates is general; it subsumes all defiled and undefiled [states], all being the aggregate of consciousness, for the purpose of clarifying the subsumption of dharmas. Consciousness in the six elements and four nutriments takes only defiled [states], in order to constitute the body of an ordinary person and pull existence along. Therefore the treatise says: "Undefiled consciousness is not established within the six elements." These four nutriments speak of all defiled [states] to nurture future existence; hence the four nutriments are spoken of. The sphere of consciousness among the four immaterial realms has as its essence the four aggregates; because it takes consciousness as its object, it is named the sphere of consciousness, and the consciousness taken as object includes both defiled and undefiled. The consciousness explained here refers solely to the single thought-moment of defiled consciousness that takes rebirth, in order to clarify the taking of rebirth. If discussed in terms of temporal stages, all dharmas simultaneous with consciousness are called consciousness. The *Tattvasiddhi-śāstra* says: "Consciousness in the five aggregates is called discerning consciousness; the link of consciousness is called grasping-with-defilement consciousness." Question: Why is this consciousness necessarily defiled? Answer: When this consciousness is lodged in rebirth, it is necessarily associated with afflictions; therefore it is a defiled consciousness. Question: If so, why is it also said that the link of consciousness is retribution (vipāka)? Answer: At the stage when consciousness is lodged in rebirth, there is the life-faculty, the category of sentient being, and semen and blood; these are retribution dharmas, whereas consciousness is not retribution. Now saying it is retribution merely designates the life-faculty and so forth as retribution. Semen, blood, and the like are like light feathers; they must be moistened by afflictions before they can be established. Question: To which link does the intermediate state (antarābhava) belong? Answer: The link of consciousness belongs to the rebirth aggregate (upapatti-skandha), while the intermediate state belongs to the link of formations. Another explanation: Although the intermediate state has not yet received the retribution of rebirth, it belongs to the link of consciousness.