成唯識論了義燈 1.52

1.52

《要集》云：依三藏八門作四漸略：一、攝妄歸真；二、真妄差別門。真妄差別門中：一、攝相歸識門等。此意從寬，漸向於狹，名之為略。然攝妄歸真，即以一法，乃至法數出體，以聲、名、句、文，即有多法，何得名略？不解所以。今為漸略，即有二意：一、從通向別略，即從初向後是；二、從多向少，以末就本略。且就教體辨漸略者，以性用別論中，能所詮異，由能詮文義得顯現。略所詮義，但取能詮。故《十地論》說者聽者，俱以二事而得究竟：一者聲；二者善字。能詮之中，有聲，名、句、文，即假實別。攝假從實，以聲為體。故《集論》等云：成所引聲而為教體，於能詮聲，能所變別，攝從能變，以識為體。就識之中，性相有別，攝相歸性，引文可知。聚集顯現中云：五心中前三唯無記，後二通善、染者，此義有餘。與唯識第五解五心違，彼許定中有初二心故。約識分別文多不敘。

The Yaoji states: Relying on the Tripiṭaka Master's eight gates, four gradual abbreviations are made: 1. Subsuming the false into the real; 2. The gate of the distinction between the real and the false. Within the gate of the distinction between the real and the false: 1. The gate of subsuming signs into consciousness, and so forth. The intention here is that moving from broad gradually to narrow is termed an abbreviation. However, subsuming the false into the real relies on a single dharma, down to presenting the essence through dharmic enumeration, which involves sound, name, phrase, and phoneme, which constitute multiple dharmas; how can this be called an abbreviation? I do not understand the reason. Now, as for gradual abbreviation, there are two meanings: 1. Abbreviation moving from general to specific, which is moving from beginning to end; 2. Abbreviation moving from many to few, returning with the branches to the root. For the time being, in determining gradual abbreviation with reference to the essence of the teaching: because in discussing the distinction between nature and function, the expressive and the expressed are different, the expressed meaning is manifested by means of the expressive phrasing. Abbreviating the expressed meaning, one takes only the expressive. Therefore, the Daśabhūmika-śāstra says that the speaker and listener both achieve ultimate completion through two matters: first, sound; second, correct phonemes. Within the expressive, there are sound, name, phrase, and phoneme, which is the distinction between nominal and real. Subsuming the nominal into the real takes sound as its essence. Therefore, the Abhidharmasamuccaya and so forth say: sound produced by completion serves as the essence of the teaching. With regard to the expressive sound, the transformer and transformed are distinct; subsuming it under the transformer, consciousness is taken as the essence. Within consciousness, nature and characteristics are distinct; subsuming characteristics into nature, the cited text is known. Regarding the statement in "aggregation and manifestation" that of the five minds, the first three are solely indeterminate, and the last two pertain to both good and afflicted: this meaning is incomplete. It contradicts the fifth fascicle of the Cheng weishi lun in its explanation of the five minds, since that allows the first two minds to occur within concentration. Since the text distinguishing them with reference to consciousness is lengthy, it will not be recounted.