成唯識論述記 9.78

9.78

The Commentary states: 'Although the classes of consciousness are two' refers to the two consciousnesses, the sixth and the seventh. They are collectively named parikalpita because they are uniform in this, so there is no need to discuss it further; it merely says 'two', etc. Fascicle 4 of the Mahāyānasaṃgraha says that parikalpita has two [kinds]: first, parikalpita of intrinsic nature; second, parikalpita of difference. Vasubandhu's commentary states: Just as one conceptualizes an intrinsic nature with respect to the eye, etc., one conceptualizes distinctions such as permanence, impermanence, etc., with respect to it. Fascicle 73 [of the Yogācārabhūmi-śāstra] says: first, without difference; second, with difference. Again, there are two: first, called preliminary application; second, called designation. Fascicle 16 of the Prakaraṇāryavācā says: first, with verbal expression; second, without verbal expression. Again, there are two: first, conceptualizing the entity itself; second, conceptualizing the objective affairs upon which it depends. That which subsumes the eight conceptualizations is stated in Fascicle 74: first, accompanied by awareness; second, latent (anuśaya). The threefold are: first, self; second, dharmas; third, function. Or, conceptualization of intrinsic nature, conceptualization of recollection, and conceptualization of calculation, as stated in Fascicle 2 of the Abhidharma[-samuccaya-vyākhyā]. The fourfold are stated in the Mahāyānasaṃgraha: first, parikalpita of intrinsic nature; second, parikalpita of difference; third, parikalpita accompanied by awareness, which refers to those skilled in verbal expression; fourth, parikalpita without awareness, which refers to those unskilled in verbal expression. Fascicle 73 says: first, conceptualizing the specific mark; second, conceptualizing difference; third, conceptualizing the grasped; fourth, conceptualizing the grasper. The fivefold are stated in the Mahāyānasaṃgraha: first, conceptualizing the referent based on the name; second, conceptualizing the name based on the referent; third, conceptualizing the name based on the name; fourth, conceptualizing the referent based on the referent; fifth, conceptualizing both based on both. Fascicle 16 of the Prakaraṇāryavācā and Fascicle 73 say one kind of fivefold, identical to this. Fascicle 73 also has five: first, conceptualizing the intrinsic nature of the referent—this has four, namely conceptualizing the specific mark, etc.; second, conceptualizing the intrinsic nature of the name—this has two, namely without difference, etc.; third, conceptualizing the intrinsic nature of defilement, which refers to having craving, etc.; fourth, conceptualizing the intrinsic nature of purity, which opposes defilement; fifth, conceptualizing the intrinsic nature of neither defilement nor purity, meaning that this form is that which is grasped, the grasper, etc. Again, there are five kinds: first, craving; second, anger; third, union; fourth, separation; fifth, equanimity and conforming to gifting, etc. Fascicle 16 of the Prakaraṇāryavācā has a text identical to this. Again, there are five: first, conceptualizing the impermanent as permanent; second, conceptualizing suffering as pleasure; third, conceptualizing the impure as pure; fourth, conceptualizing non-self as self; fifth, grasping at the parikalpita-svabhāva among all marks. The sixfold are stated in Fascicle 16 of the Prakaraṇāryavācā: first, parikalpita of intrinsic nature, meaning conceptualizing form, etc., as having real marks; second, parikalpita of difference, meaning conceptualizing form, etc., as really possessing form, being formless, etc.; third, parikalpita of awareness, meaning grasping by those skilled in words; fourth, parikalpita of latency, meaning grasping by those unskilled in words; fifth, parikalpita of preliminary application—this has five, namely craving, anger, etc.; sixth, called comprehensive parikalpita, meaning this has two, namely that which arises from verbal expression and that which does not. The sevenfold are the seven conceptualizations, namely: with marks, without marks, spontaneous, seeking, examining, defiled, and non-defiled, as stated in Fascicle 1 of the Yogācārabhūmi and Fascicle 2 of the Abhidharma[-samuccaya-vyākhyā]. The eightfold are the eight conceptualizations that generate the three affairs. Fascicle 16 of the Prakaraṇāryavācā, etc., speaks of eight conceptualizations: first, conceptualization of intrinsic nature, which means conceptualizing the affairs conceived as form, etc., and the intrinsic nature of form, etc.; second, conceptualization of difference; third, conceptualization of collective grasping; fourth, conceptualization of self; fifth, conceptualization of what belongs to self; sixth, conceptualization of the desirable; seventh, conceptualization of the undesirable; eighth, conceptualization of that which contradicts both the desirable and undesirable. The three affairs are: first, the affairs of conceived form that serve as the basis for proliferation; second, the affairs of views and self-pride; third, the affairs of craving, anger, and delusion. These broadly explain the eight conceptualizations generating the three affairs, as stated in Fascicle 36 of the Yogācārabhūmi and Fascicle 16 of the Prakaraṇāryavācā. The ninefold is constructed by reasoning: namely, conceptualizations taking the nine classes as objects, grasping at the nine stages is also like this, and grasping accompanying the nine fetters is also this. The tenfold is stated in Fascicle 4 of the Mahāyānasaṃgraha—though called 'conceptualizations' in Fascicle 14 of the Abhidharma[-samuccaya-vyākhyā], they are not those capable of parikalpita: first, fundamental conceptualization, the eighth consciousness; second, conceptualization of the objective mark, the consciousnesses of form, etc.; third, conceptualization of the manifest mark, the consciousness of the eye, etc., together with their bases; fourth, conceptualization of variation in the objective mark, variations such as old age; fifth, conceptualization of variation in the manifest mark, the variations of all variations; sixth, conceptualization induced by others, the category of hearing incorrect teachings; seventh, improper conceptualization, the category of non-Buddhists; eighth, proper conceptualization, the category of hearing correct teachings; ninth, conceptualization of grasping, the category of views of self; tenth, conceptualization of distraction, namely the ten distractions; the ten distractions are also ten, and these are the entities of conceptualization capable of parikalpita. Furthermore, Fascicle 12 of the Abhidharma[-samuccaya-vyākhyā] speaks of ten, such as seeing, non-seeing, seeing [views], etc. Furthermore, the ten marks eliminated by the eighteen emptinesses, as stated in Fascicle 77. The elevenfold refers to the eleven consciousnesses, namely the consciousness of body, of the possessor of body, etc.; conceptualizations arising from taking these eleven as objects are called the eleven conceptualizations, as stated in the Mahāyānasaṃgraha. The twelvefold is stated in Fascicle 4 of the ten-fascicle Laṅkāvatāra: first, conceptualization of speech, because of delighting in speech; second, conceptualization of the knowable; third, conceptualization of marks; fourth, conceptualization of referents; fifth, conceptualization of real entities; sixth, conceptualization of causes; seventh, conceptualization of views; eighth, conceptualization of establishment; ninth, conceptualization of arising; tenth, conceptualization of non-arising; eleventh, conceptualization of conjunction; twelfth, conceptualization of bondage and non-bondage. Distinctly taking the twelve āyatanas as objects to generate conceptualization is also this. The thirteenfold does not exist. The fourteenfold refers to conceptualizations of the fourteen unanswerable questions. The fifteenfold also does not exist. The sixteenfold refers to that which is eliminated by the sixteen emptinesses, or eliminated by the three emptinesses; Fascicle 15 of the Prakaraṇāryavācā says: first, bondage of the faculties; second, bondage of sentient beings, etc. The seventeenfold is stated in Fascicle 12 of the Abhidharma[-samuccaya-vyākhyā], meaning marks, views, etc. The eighteenfold refers to that which is eliminated by the eighteen emptinesses, up to the twenty views of self and what belongs to self, that which is eliminated by the twenty emptinesses, the twenty-five views of self and what belongs to self, and the twenty-eight views and sixty-two views, etc., in Fascicle 12 of the Abhidharma[-samuccaya-vyākhyā]; therefore, this treatise says 'ten, etc.' Fascicle 74, etc., states that according to the measure of the dependent nature (paratantra-svabhāva), the parikalpita is likewise of such measure; therefore there are immeasurable kinds. This treatise says 'etc.' Each and every one of these is broadly differentiated in the various treatises cited, so they need not be quoted separately in burdensome detail.