成唯識論了義燈 1.52

1.52

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.