成唯識論述記 1.16

1.16

謂八時中，聞者識上，有直、非直二種言說聚集現故。如《瑜伽論》八十一說：諸行無常，有起盡法，生必滅故，彼寂為樂。如言「諸」字，率爾心已，必起尋求，續初心起。雖多剎那，行解唯一，總名尋求，未決定知諸所目故。如《瑜伽論》第三卷說：又一剎那五識生已，從此無間必意識生故。復言行時，由先熏習，連帶解生，有三心現，謂率爾、尋求及次決定，決定知諸目一切行。故《瑜伽》說：尋求無間，若不散亂，決定心生，若散亂時，生即不定，雖知自性，然未知義，為令知故，復說「無」字。於此時中有先三心，於「無」字上但有其二，謂率爾、尋求。未決定知無所無故，即從決定後，却起尋求。論但定說率爾、尋求定無間生，尋求以後，許亂起故。復言常時五心并具，其義可解。由「前」字力，展轉熏習，連後字生，於最後時方能解義，染、淨等心方乃得轉。故雖無過、未，而教體亦成。

This means that within the eight time periods, direct and non-direct modes of speech appear in aggregation upon the consciousness of the audient. As the eighty-first fascicle of the Yogācārabhūmi-śāstra states: 'All saṃskāras are impermanent, dharmas subject to arising and ceasing; having arisen, they must perish; their pacification is bliss.' For instance, when the syllable 'All' (zhū) is uttered, after the initial perceptual mind (saṃmukhībhāva-citta), the mind of seeking (paryeṣaka-citta) must arise, continuing after the initial mind. Although it lasts for many moments, its cognitive mode is singular, and it is collectively called 'seeking', because it does not yet decisively know what 'All' refers to. As the third fascicle of the Yogācārabhūmi-śāstra states: 'Furthermore, after the five consciousnesses have arisen for one moment, immediately following this, the mental consciousness must arise.' Then, when 'saṃskāras' (xíng) is uttered, through prior vāsanā, a connected understanding arises, and three minds appear: namely, the initial perception, seeking, and next, determination (viniścaya), decisively knowing that 'All' refers to all conditioned phenomena. Therefore the Yogācārabhūmi states: 'Immediately after seeking, if there is no distraction, a determinate mind arises; if there is distraction, its arising is not fixed.' Although one knows the self-nature, one does not yet know the meaning. To make it known, 'im-' (wú) is further uttered. At this time, among the previous three minds, there are only two regarding the syllable 'im-': namely, initial perception and seeking. Because one does not yet decisively know what is negated by 'im-', immediately after determination, seeking arises again. The treatise only definitively states that initial perception and seeking definitely arise immediately without interval; after seeking, it allows that distraction may arise. When 'permanent' (cháng) is then uttered, all five minds are complete, and its meaning can be understood. By the power of the preceding syllables, through successive vāsanā, connected with the arising of subsequent syllables, only at the final moment is one able to understand the meaning, whereupon defiled, pure, and other minds can finally operate. Therefore, although there is neither past nor future, the substance of the teaching is nonetheless established.