瑜伽論記 20.473

20.473

第二十五引發威德門，菩薩善知六處，便能引發廣大威德。一、善知心生者，謂如實知十六種漏無漏心生起差別。一者、不可覺知者，賴耶行相難知，堅住相續，名堅住。器識生生者，能變能緣外器世界。謂阿陀那識者，此云執持，執持根大及諸法種子。二者、種種行相所緣識生，謂頓取一切色等境界分別意識者，即是第六意識隨作一種行解，頓取諸法，故言種種行相。頓取色等及頓取內外境界、覺受者，自識頓取內外觸境而生覺受。或頓一念，現入多定，見多佛土，見多如來，分別意識者，此據大地菩薩後智在定見多佛等，非正證智故名分別。三、四小大相所緣識生謂欲色繫識者，據緣二界內身，故有小大，次三心緣四無色。八者、無相識生謂出世識者，謂無漏識無七種相，名無相識及緣滅識者，通漏無漏心，緣無相境，名無相識。

Twenty-fifth, the section on generating majestic virtue. When bodhisattvas well know the six bases, they are able to generate vast majestic virtue. First, 'well knowing the arising of mind' means knowing as it truly is the distinctions in the arising of the sixteen kinds of tainted and taintless minds. First, 'the unnoticeable': the aspect of the ālayavijñāna is difficult to know; firmly abiding in continuous succession, it is called 'firmly abiding'. 'The consciousness of the physical receptacle arising continuously' can transform into and take as object the external receptacle world. 'Namely, the ādānavijñāna': here translated as 'appropriation' (grasping and holding), it appropriates and holds the sensory faculties, the great elements, and the seeds of all dharmas. Second, 'consciousness arising with diverse aspects and cognitive objects, namely, the discriminating mental consciousness that instantly grasps all realms of form and so forth': that is, the sixth mental consciousness, following each kind of cognitive comprehension, instantly grasps all dharmas; hence it is called 'diverse aspects'. 'Instantly grasping form and so forth, as well as instantly grasping internal and external realms and sensations': one's own consciousness instantly grasps internal and external sensory objects and gives rise to sensation. Or 'instantly in a single thought-moment manifesting entry into many concentrations, seeing many Buddha-lands, and seeing many Tathāgatas with the discriminating mental consciousness': this refers to the subsequent wisdom of bodhisattvas of the great grounds seeing many Buddhas and so forth while in concentration; because it is not the directly realizing wisdom, it is called discriminating. Third and fourth, 'consciousness arising with small and great marks as cognitive objects, namely, consciousness bound to the desire and form realms': based on taking the internal bodies of the two realms as cognitive objects, there are small and great. The next three minds take the four formless [realms] as cognitive objects. Eighth, 'consciousness arising without marks, namely, supramundane consciousness': this refers to the taintless consciousness being without the seven kinds of marks, called markless consciousness; 'and consciousness taking cessation as its object' pervades tainted and taintless minds, taking the markless realm as its object, called markless consciousness.