成唯識論述記 1.128

1.128

述曰：世間我種種相，謂我亦名有情、意生、摩納縛迦、養育者、數取趣、命者、生者。此中但舉三種，等後所說意生等五，合有八種。若依《大般若》說，合有十三士夫、作者、受者、知者、見者等。若依世親《金剛般若論》但有四種，約三世總、別故。此即第一：世間說有我種種相。言「有情」者，謂諸賢聖。如實了知，唯有此法，更無餘故。顯有法性，更無餘物。「情」是性義，或復於彼有愛著故。「愛」是情義，能生愛故，名為「有情」。乃至言「生者」者，謂具出現、起等諸法，故名生者。此依《瑜伽》釋。若依世間釋：「情」謂情識，我有情識，名為有情。色、心相續，名之為命。者是主義，我有此命，故名命者。准論釋者：命謂第八現行，者謂假者。總者有別命名為命者，今取世間解。或有情即是第八現行，壽體即是第八種子，有壽和合，故名命者。或命通是六識名命，有此命者，名為命者。今取世間，不取正義，薩婆多等所說各異，宜應敘之。愚者不了，謂實有情及實命者，釋此名等，如《瑜伽論》八十三卷，及《樞要》說。

The Commentary states: The various marks of the worldly self are that the self is also named sentient being (sattva), mind-born (manomaya), young man (māṇava), nurturer (poṣa), recurrent-goer (pudgala), living soul (jīva), and born one (jantu). Here only three kinds are cited; the "etc." includes the five mentioned later such as mind-born, making eight kinds in total. If according to the Mahāprajñāpāramitā-sūtra, there are thirteen: person (puruṣa), agent (kāraka), experiencer (vedaka), knower (jñātar), seer (paśyaka), etc. If according to Vasubandhu's Vajracchedikā-ṭīkā, there are only four kinds, considered generally and specifically in terms of the three times. This is the first: the worldly statement of the various marks of the self. As for "sentient being" (sattva): the noble ones truly understand that there is only this dharma and nothing else; it reveals the existence of the nature of dharmas and no other thing. "Sentiment" (tattva/bhāva) means nature; or again, because there is attachment to it—"love" being the meaning of sentiment—because it can give rise to love, it is named "sentient being". Up to saying "born one": meaning possessing dharmas such as appearance and arising, hence named "born one". This is according to the Yogācāra explanation. If according to the worldly explanation: "sentiment" means conscious awareness; because the self has conscious awareness, it is called a sentient being. The continuity of form and mind is named life; "one" has the meaning of master; because the self has this life, it is called a living soul. If construed according to the treatise: life means the active manifestation of the eighth [consciousness], and "soul/one" means the metaphorically designated person. The general person possessing a distinct life is named a living soul; now the worldly explanation is adopted. Or, sentient being is precisely the active manifestation of the eighth, and the substance of life-span is precisely the seed of the eighth; because it is conjoined with life-span, it is called a living soul. Or, life generally refers to the six consciousnesses being named life; one who possesses this life is named a living soul. Now the worldly [interpretation] is adopted, not the correct doctrine; what is stated by the Sarvāstivādins and others varies and should properly be recorded. The foolish do not understand and consider them to be real sentient beings and real living souls. The explanation of these names and so forth is as stated in fascicle eighty-three of the Yogācārabhūmi and in the Shunyao.