成唯識論了義燈 4.18

4.18

釋曰：初無沒識者。《無相論》云：一切諸種無所隱沒，故無沒也；二名本識者，謂是一切法之根本故；第三宅者，亦《無相論》云：是種子之宅舍故；四藏識者，謂執藏識，即阿賴耶；五名種者，謂種子識；六無垢識者，如下引經；七名執持識，謂阿陀那識。八名緣者，《辨中邊論》云：能緣事識故；九名顯者，《無相論》云：為顯五根、四大等皆於此顯也；十名現識者，《楞伽經》云：諸法皆於本識上現故；十一轉者，《無相論》云：與諸法為依而起故；十二名心者，謂集起義故；十三名依者，謂所知依故；十四名異者，謂異熟識也；十五名識，《無相論》云：分別事識也；十六名根識者，大眾部立為根本識；十七名生者，謂化地部立名窮生死蘊；十八名有者，謂上坐部、分別說部，立為有分識，所引經論當更撿文。問：《增一》經中立四賴耶，何故不說？解云：彼四種名，不唯目識，故此不說。或為十九，亦復不遮，准舊人釋名有十七：一、阿梨耶此翻元沒；二、阿陀那；三、窮生陰識；四、名了別識；五、名質多，此云心識；六意識，體是意根，故名識故；七、第一識，從本向末數為第一；八、第八識，從末向本數為第八；九、種子識；十、名緣識；十一、根本識；十二、有分識；十三、果報識；十四、智相識，以有解性聞熏習故。《楞伽》云：一、轉相識；二、業相識；三、智相識；十五、真相識。四卷《楞伽》云：真相識即前智相，不同染法，虛妄名真。十六、藏識，《楞伽》云：藏識海常住；十七、現識，常現不斷，《楞伽》云：略說有三：謂真識、現識、分別識。

Exposition: First, the "unsubmerged consciousness" (wumo shi): The Wuxiang lun says that all seeds are not hidden or submerged, hence it is called "unsubmerged." Second, named "root consciousness" (ben shi): it is the root of all phenomena. Third, "abode" (zhai): also from the Wuxiang lun, meaning it is the dwelling place of the seeds. Fourth, "storehouse consciousness" (zang shi): that is, the consciousness that is grasped and stored, namely the ālaya[vijñāna]. Fifth, named "seed" (zhong): namely the seed-consciousness. Sixth, "stainless consciousness" (wugou shi): as the sūtra cited below states. Seventh, named "grasping and holding consciousness" (zhichi shi): namely the ādānavijñāna. Eighth, named "object-condition" (yuan): The Madhyāntavibhāga-śāstra says it is the consciousness that takes things as its object. Ninth, named "manifestation" (xian): The Wuxiang lun says it manifests the five sense faculties, four great elements, and so forth, all being manifested here. Tenth, named "appearing consciousness" (xianshi): The Laṅkāvatāra Sūtra says that all phenomena appear upon the root consciousness. Eleventh, "turning" (zhuan): The Wuxiang lun says it arises as the support for all phenomena. Twelfth, named "mind" (citta): meaning accumulating and generating. Thirteenth, named "support" (yi): namely the support of the knowable (jñeyāśraya). Fourteenth, named "maturation" (yi): namely the vipākavijñāna. Fifteenth, named "consciousness" (shi): The Wuxiang lun says it is the consciousness that discerns things. Sixteenth, named "root consciousness" (gen shi): the Mahāsāṃghika school establishes it as the mūlavijñāna. Seventeenth, named "life" (sheng): the Mahīśāsaka school establishes it under the name "the aggregate that lasts to the end of saṃsāra" (saṃsārakotika-skandha). Eighteenth, named "existence" (you): the Sthaviravāda and Vibhajyavāda schools establish it as the bhavaṅgavijñāna. The passages of the cited sūtras and treatises should be further checked against the texts. Question: The Ekottarika-āgama establishes four ālayas; why are they not mentioned? Explanation: Those four names do not refer exclusively to consciousness, so they are not mentioned here. Or, making it nineteen is likewise not precluded. According to the explanations of ancient masters, there are seventeen names: 1. ālayavijñāna, here translated as "primeval submergence"; 2. ādāna; 3. the consciousness that is the aggregate lasting to the end of saṃsāra; 4. named discerning consciousness; 5. named citta, translated here as mind-consciousness; 6. manovijñāna, whose essence is the mental faculty, and thus is named consciousness; 7. the first consciousness, counted from root to branch as the first; 8. the eighth consciousness, counted from branch to root as the eighth; 9. seed-consciousness; 10. named objective consciousness; 11. mūlavijñāna; 12. bhavaṅgavijñāna; 13. retribution consciousness; 14. consciousness of the mark of wisdom, because it possesses the nature of understanding from the perfuming of hearing [the Dharma]; the Laṅkāvatāra says: 1. consciousness of the mark of turning, 2. consciousness of the mark of karma, 3. consciousness of the mark of wisdom; 15. true-mark consciousness: the four-fascicle Laṅkāvatāra says that the true-mark consciousness is the aforementioned mark of wisdom, which, unlike defiled phenomena, is called "true" [in contrast to] the false; 16. storehouse consciousness: the Laṅkāvatāra says, "The ocean of the storehouse consciousness is eternal and abiding"; 17. appearing consciousness, which is constantly manifest without interruption; the Laṅkāvatāra says that briefly stated there are three: the true consciousness, the appearing consciousness, and the discerning consciousness.