成唯識論掌中樞要 1.77

1.77

「有情、命者等」：《金剛般若》說四，雖諸本名別，今菩提流支所翻云：「我、眾生、命者、壽者」。《天親論釋》：見五蘊差別，一一陰是我，如是妄取，是名「我相」。此意總計三世五蘊差別為我，見身相續不斷是名「眾生」。此計五蘊從前際來，相續不斷，故名「眾生」。一報命根不斷住故，是名「命者」。此計現在現有命故。命根斷已，後生六道，是名「壽者」。此見未來生壽更起故，理准此名是「養育者」，養未來故。翻家錯失，名為「壽者」。不爾生者，「命者」。諸教之中應別說有壽者，由此彼經但說四種，以緣三世，總別計故。《瑜伽》八十三但解八名：一、我——我、我所見現前行故，舉有能緣，以顯所緣，我體是有。二、有情——謂諸賢聖如實了知，唯有此性，更無餘法。又復於彼有愛著故。「情」者，性也。初總談彼有情之義，無體可顯，即五根等，皆名「有情」。此即是我，唯有此性，無餘法故。後解以愛為情，能生我愛，說名有情，於彼法性生愛著故。若無有情，誰情所愛。三、意生——是意種類，有能思量勝作用故，顯是意類，故名「意生」。四、摩納縛迦——依止於意而高下故。若總釋義，此名「儒童」。「儒」：美好義；「童」：少年義；美好少年，名曰「儒童」。論依別釋：「摩納」是高義，高慢他故；「縛迦」是下義，卑下他故；以依止意，或陵慢他，或卑下他，名「摩納縛迦」。五、養育者——增後有業，作士夫用故。初養未來，後長養現在。六、補特迦羅——以能數數取諸趣故。諸賢聖等亦名此者，從未得道舊身說故。七、命者者——與壽命和合，現存故，名「命者」。壽命是別，者是總也，總者與別命和合現存故，名「命者」。八、生者者——謂具出現等故。《瑜伽》第十云：「生」云何？謂胎、卵二生，初託生時。「等生」云何？謂即於彼身分圓滿，仍未出時。「趣」云何？謂從彼出生。「起」云何？謂出已增長。「出現」云何？謂濕、化二生，身分頓起。「蘊得」云何？謂諸生位，五取蘊轉。「界得」云何？謂諸蘊因緣所攝性。「處得」云何？謂即諸蘊餘緣所攝性。「諸蘊生起」云何？謂即諸蘊日日飲食之所資長。「命根出現」云何？即諸蘊餘壽力故，得相續住。此中略義，謂生自性。若生處位，若所生，若因緣所攝，若住持所引，若俱生依持。前十中第一「生」及第五「出現」是生自性，第二、三、四是生處位，第六「蘊得」是所生，第七「界得」、第八「處得」是生因緣所攝，第九「諸蘊生起」是任持所引，第十「命根出現」是俱生依持，謂生者具有此十義。以總作用故，但說八，合士夫用入養育者，多分計故。若開為二增後有業，名「養育者」。育現在身，作士夫用，名為「士夫」，約世開之。《能斷金剛般若經》依杜行顗梵本，貞觀二十三年於玉華宮夜翻朝進。本既別矣，列名亦殊。初八，後九，依《大般若》等諸本及大師自本中《能斷金剛分》梵本亦四。所以天親等釋唯四，非多。其《能斷》初八云：有情、命者、士夫、數取趣、意生、摩納婆、作者、受者；後文說九，此八加「我」。初文因說度一切有情，有情為首，略無其我。此中士夫即育養者，於現在身作士夫用故。《瑜伽》「生者」即「作者」，攝此八之中，前六別行相，後二通行相，故前說八。後兼說我，六別行相，二通行相，所以有九。《大般若》一處說十三。《瑜伽》八中加士夫、作者、受者、知者、見者。開《瑜伽》八中養育者分為二世，故說「士夫」。依此初九是別作用，後四通作用。依別作用、單行相說故。或說十五，加使作者及使受者。依單、重、通、別行相具說故。初十三單說，後二重，初九別，後六通行相故。《大般若》第七說有十七，前十五中加起者、使者或說十九，前十七中加使知者、使見者。後二文亦依單、重、別、通行相一切具說。由此諸教，說數不同。

Regarding "sentient being (sattva), living being (jīva), etc.": The Diamond Prajñā speaks of four. Although the names differ in various versions, the translation by Bodhiruci now reads: "self (ātman), sentient being (sattva), living being (jīva), and soul (poṣa)". Vasubandhu's Commentary states: Seeing differences among the five aggregates and falsely apprehending each individual aggregate to be a self—this is called the "mark of a self". This means universally conceptualizing the differences among the five aggregates across the three times as a self. Seeing the physical continuum as uninterrupted is called a "sentient being". This is the conceptualization that the five aggregates, having come from past time, continue without interruption; hence the name "sentient being". Because the life-faculty of a single retribution abides uninterruptedly, it is called a "living being". This conceptualizes life as presently existing. After the life-faculty is severed, taking rebirth in the six destinies—this is called a "soul". This is seeing that life in future existences arises again; in principle, this name should properly be "nurturer" (poṣa), because it nurtures the future. The translator erred, naming it "soul" (āyus/puruṣa). If it were not so, "one who is born" would just be a "living being". In various scriptures, a soul ought to be spoken of separately; thus that sūtra mentions only four types, because it conceptualizes generally and specifically in reference to the three times. Chapter eighty-three of the Yogācārabhūmi explains only eight names: First, self (ātman)—because the view of self and what belongs to a self operates actively, positing the apprehender to demonstrate the apprehended object, the substance of the self is [held to be] existent. Second, sentient being (sattva)—meaning that the noble ones truly know that only this nature exists and there are no other phenomena besides. Furthermore, because there is attachment to it; "sentience" means nature. The first [explanation] speaks generally of the meaning of sentient being, having no entity that can be pointed out, namely the five sense faculties and so forth, which are all called "sentient beings". This is the self, because only this nature exists and there are no other phenomena. The second explanation takes attachment as "sentiment": being able to generate self-love, it is called a sentient being, because attachment is produced toward the nature of those phenomena. If there were no sentient being, what sentiment would love? Third, mind-born (manomaya)—being of the genus of mind, possessing the superior function of being able to deliberate; to show that it is of the genus of mind, it is called "mind-born". Fourth, youth (māṇava)—because it is raised or lowered based on the mind. If explaining its meaning generally, it is translated as "scholar-youth" (rutong): "scholar" means beautiful; "youth" means young; a beautiful youth is called a "scholar-youth". The treatise explains it specifically: "māṇa" has the sense of elevation, through being arrogant toward others; "va" [or vaka] has the sense of lowering, through debasing others; because based on the mind one either disdains others or debases others, it is called "māṇavaka". Fifth, nurturer (poṣa)—because it increases the karma of future existence and performs human functions. First it nurtures the future, and later it sustains the present. Sixth, pudgala—because it is able to repeatedly take up the various destinies. The noble ones are also given this name, spoken in reference to their old bodies from before attaining the path. Seventh, living being (jīva)—being conjoined with life-span and presently existing, it is called a "living being". Life-span is specific, and "being" is general; the general being conjoined with specific life and presently existing is called a "living being". Eighth, born one (jantu)—meaning possessing appearance and so forth. Chapter ten of the Yogācārabhūmi states: What is "birth"? It refers to the two kinds of birth, womb and egg, at the initial moment of entering rebirth. What is "equal birth"? It refers to when the bodily members are fully developed in that state but have not yet emerged. What is "destiny"? It refers to emerging from that state. What is "arising"? It refers to growing after emergence. What is "appearance"? It refers to the two kinds of birth, moisture and transformation, where the bodily members arise suddenly. What is "aggregate attainment"? It refers to the five appropriated aggregates operating in the states of rebirth. What is "element attainment"? It refers to the nature of being subsumed by the causes and conditions of the aggregates. What is "base attainment"? It refers to the nature of those aggregates being subsumed by auxiliary conditions. What is the "arising of the aggregates"? It refers to those aggregates being nourished and increased by daily food and drink. What is the "appearance of the life-faculty"? It refers to being able to abide in continuation through the power of the remaining life-span of those aggregates. The concise meaning here refers to the intrinsic nature of birth; whether the state of the place of birth, what is born, subsumed under causes and conditions, drawn forth by sustaining, or co-arising reliance and maintenance. Among the previous ten: the first, "birth", and the fifth, "appearance", are the intrinsic nature of birth; the second, third, and fourth are the states of the place of birth; the sixth, "aggregate attainment", is what is born; the seventh, "element attainment", and the eighth, "base attainment", are subsumed under the causes and conditions of birth; the ninth, "arising of the aggregates", is drawn forth by sustaining; the tenth, "appearance of the life-faculty", is co-arising reliance and maintenance. That is, a born one possesses these ten meanings. Because of the general functions, only eight are stated, merging human functioning into "nurturer", which is the prevailing conceptualization. If divided into two: increasing the karma of future existence is called "nurturer"; nourishing the present body and performing human functions is called "man" (puruṣa)—divided according to the world. The Vajracchedikā Prajñāpāramitā Sūtra, based on the Sanskrit manuscript of Du Xingyi, was translated at night in the Yuhua Palace and submitted in the morning in the twenty-third year of Zhenguan. Since the manuscript was different, the enumerated names are also distinct. Initially eight, and later nine. Based on the various versions of the Mahāprajñāpāramitā and the Sanskrit text of the Vajracchedikā chapter in the Master's own manuscript, there are also four. This is why Vasubandhu and others explain only four and not more. The initial eight in that Vajracchedikā are: sattva, jīva, puruṣa, pudgala, manomaya, māṇava, kartṛ, and bhoktṛ. The later text states nine, which is these eight plus "ātman". In the initial passage, because it speaks of delivering all sentient beings, sattva comes first, and ātman is omitted. Here, "puruṣa" is just "poṣa", because it performs human functions with respect to the present body. The "jantu" in the Yogācārabhūmi is just "kartṛ". Subsumed among these eight, the first six are specific mental aspects, and the last two are common mental aspects; hence eight were stated earlier. Later, with the inclusion of ātman, there are six specific mental aspects and two common mental aspects, which is why there are nine. In one place in the Mahāprajñāpāramitā, thirteen are stated: to the eight of the Yogācārabhūmi are added puruṣa, kartṛ, bhoktṛ, jñātṛ, and paśyaka. Opening the "poṣa" among the eight of the Yogācārabhūmi by dividing it into two lifetimes, it thus says "puruṣa". According to this, the first nine are specific functions, and the last four are common functions, spoken according to specific functions and single mental aspects. Or fifteen are stated, adding the instigator of action and the instigator of experiencing, spoken fully according to single, doubled, common, and specific mental aspects. The first thirteen are stated singly, the last two are doubled; the first nine are specific, and the last six are common mental aspects. Chapter seven of the Mahāprajñāpāramitā states seventeen, adding the initiator and the instigator to the previous fifteen. Or nineteen are stated, adding the instigator of knowing and the instigator of seeing to the previous seventeen. The latter two texts are also spoken fully according to single, doubled, specific, and common mental aspects. Hence the numbers stated across the various teachings are not identical.