成唯識論述記 1.16

1.16

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.