成唯識論了義燈 4.18

4.18

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.