成唯識論了義燈 1.54

1.54

An explanation states: There are three interpretations in the West. One says: When the syllable [or phoneme] 'zhu' (all) is spoken, the preliminary [mind] is direct perception (pratyakṣa) and the inquiry [mind] faces the preceding objective sphere, not cognizing names and the like, but merely grasping the mark of sound; upon reaching the determinative mind, it fully manifests three marks, namely: sound, name (nāman), and phoneme (akṣara). When 'xing' (conditioned phenomena) is spoken, six manifest; when 'wu' (non-) is spoken, nine manifest; when the phoneme 'chang' (eternal) is spoken, twelve marks manifest. Together with the meaning expressed by the sentence (pada), they combine to make fourteen phenomena. Passing through sixteen minds, the assemblage is fully complete—that is, within each of the four phonemes there are four minds, namely four preliminary [minds] each of the ear and mental consciousnesses, plus four inquiry [minds] and four determinative [minds] of the mental consciousness. Another says: Because inquiry is not a means of valid cognition (apramāṇa) and also cognizes names and the like, the assemblage is obtained at inquiry as well. The four inquiry minds, in their respective order, obtain three, six, nine, and up to fourteen. By matching what precedes, one should know that, passing through twelve minds, the assemblage is fully complete. Another says: The mental consciousness cognizing along with the ear consciousness also cognizes names and the like; on this there are two explanations: One says: The four preliminary minds each obtain only three, and do not cognize the past because they are obtained by direct perception; this is not called assemblage, and only upon reaching the inquiry mind is it named the substance of the teaching. The other says: Because the simultaneous mental consciousness of the ear consciousness can be non-direct perception, it can cognize the past, and thus within eight minds the assemblage is fully complete. I now say that these have flaws. First, in the first explanation, many minds are passed through while few phenomena are assembled: What is assembled on the mental consciousness? Why does it pass through the four preliminary minds of the ear consciousness? Could it be admitted that the mental consciousness does not take the fundamental substance, but merely cognizes the sound transformed by the ear consciousness? Since it is admitted that the mental consciousness and the ear consciousness simultaneously cognize the fundamental substance on their own, it merely passes through the manifestation of twelve minds of the mental consciousness, and should not be sixteen. If one takes the preliminary [mind] of the ear, one should take the ear cognizing sound, which would result in eighteen phenomena. If, because the sounds are similar, one only speaks of fourteen phenomena, then because the minds are similar, one should likewise only speak of twelve minds. If spoken in accordance with reality: setting aside the four preliminary minds of the ear, it merely passes through the manifestation of twelve minds of the mental consciousness; the phenomena assembled are four instants of sound, four phonemes, four names, four objects expressed by the names—that is, four individual essences (svabhāva)—as well as one sentence, plus one meaning of distinction expressed by the sentence, making eighteen phenomena altogether that assemble and manifest; this is based on one general aspect. If infinite phonemes and the like manifest on one phoneme and so forth, the phenomena are not fixed. As for the [division of] consciousnesses and three natures in the five minds, their validity will be clarified below in the fifth [fascicle]. Furthermore, what was originally stated was that only at the two, 'conditioned phenomena' and 'eternal', is there determination, determinately knowing that 'all' expresses changing conditioned phenomena and is devoid of being eternal.