大乘義章 3.52

3.52

第二門中辨其體相。於中廣略開合不定。或說為一，如彼色、心、非色非心三聚法中，一切識總名為心。或分為二，二有三門：一通別為二、二真妄為二、三體相分二。言通別者，曲有兩門：其一義者，前六事識說以為別，七八為通。前六隨事取境各異，前後間起，故名為別；七八常有，故說為通。問曰：前六何故間起？前六心境別體難了，作念方知，作念各異，故六別起不得一時。又前六識生藉四緣，因緣、次第、緣緣、增上，所依六根為增上緣，所緣六塵說為緣緣，前生心法開導起後名次第緣，自分、相應、共有法等以為因緣，無有一時具足六種次第緣義，為是六識不得並生。問曰：若言次第緣別，故令六識前後生者，《毘曇》所說無記心邊有十二數，十通大地及與覺觀；善心起時二十二數，十二同前，加十善地。從無記心時，十二同數，前有同類為次第緣可令頓起；十善大地，前無同數為次第緣，何得並生？望不善品，為難亦爾。五煩惱地、睡、無慚愧、十使隨一，何由並生？釋言：前生心心數法，總相為緣；開導生後，非別相對，故後所起諸心心法，若多若少皆同並生。問曰：心法非別相對，總藉前緣，後多心法一時生者，六識之心何故不爾？藉前一識為次第緣，令後多識一時並生，何為不得？釋言：不類心與數法，從來相扶，共造一緣、共辦一事，故得並生。六識相望，取境各別，成辦有異，故不並生。如想受等一一數法不得並起，六識心王何容得並？問曰：《楞伽》宣說六塵一時俱現、六識並用，云何間起？釋言：彼說是妄識中集用六識，非事識收；事識不並，經論大同。問曰：何故妄中六識一時頓起，事識不爾？釋亦：妄中境從心現，心外無法，以心現故一時並生。事識之中心境別體，別體難了，故識不並。妄中六識並用既然，真中六識並用亦爾。問曰：事中取性無明，始終常有、遍通六識，以何義故不名為通？釋言：彼乃事別法中各立定性，不取為一，故不名通。問曰：真妄二種識中所起六識，依根不同，取境各別。以何義故不說為別？釋言：彼六相似別異，推體唯是一心所為。心外無別，攝用從體，故說為通。一義如是。第二義者，事、妄及真三重識中，所有六識悉名為別，三重識中所有通義皆名為通。事中通者，取性無明。妄中通者，妄執我相及無明地。義如後解。真中通者，真如心體，亦如後釋。通別如是（此一門竟）。

In the second section, its essence and characteristics are analyzed. Herein, broad and concise expansions and consolidations are not fixed. Sometimes it is explained as one: as in the three groups of dharmas—matter, mind, and neither-matter-nor-mind—all consciousnesses are collectively named mind. Sometimes they are divided into two, and there are three approaches to the two: first, dividing into general and particular; second, dividing into true and deluded; third, dividing into essence and characteristics. Regarding the general and particular, there are specifically two approaches. The first meaning is that the former six phenomenal consciousnesses are explained as particular, while the seventh and eighth are general. The former six grasp objects distinctly according to phenomena and arise intermittently, successively, and are therefore named particular; the seventh and eighth are constantly present and are therefore explained as general. Question: Why do the former six arise intermittently? The distinct essences of the mind and objects of the former six are difficult to comprehend; they are known only when a thought is generated, and generated thoughts are each different; thus the six arise distinctly and cannot occur simultaneously. Furthermore, the generation of the former six consciousnesses relies on four conditions: cause-condition, immediately preceding condition, object-condition, and dominant condition. The six sense-faculties relied upon serve as dominant conditions; the six sense-objects that are objective conditions are explained as object-conditions; the previously arisen mental dharma opening the way and inducing the subsequent one is named the immediately preceding condition; own-category, associated, and co-existent dharmas and the like serve as cause-conditions. There is no instance of the six kinds of immediately preceding condition functioning concurrently in a single moment; for this reason the six consciousnesses cannot arise together. Question: If you say that because the immediately preceding conditions are distinct, the six consciousnesses are made to arise successively, then according to the Abhidharma, alongside an indeterminate mind there are twelve mental associates: the ten omnipresent universally within mental states as well as investigation and analysis. When a wholesome mind arises, there are twenty-two mental associates: the twelve the same as before, plus the ten wholesome universal states. Coming from an indeterminate mind, the twelve are the same in number, and there being similar categories before acting as immediately preceding conditions can allow them to arise suddenly; but as for the ten wholesome universal states, with no prior equal number acting as immediately preceding conditions, how can they arise together? Posed against the unwholesome category, the difficulty is also like this: how could the five defilement grounds, torpor, shamelessness, unconscionableness, and one of the ten fetters arise together? Answer: The previously arisen mind and mental dharmas serve as conditions through their general characteristics; opening the way and generating the subsequent, they are not in a one-to-one correspondence; therefore, whether many or few, all the various minds and mental dharmas subsequently arisen arise together alike. Question: If mental dharmas are not in a one-to-one correspondence but universally rely on prior conditions, so that many subsequent mental dharmas arise at a single time, why is it not so for the minds of the six consciousnesses? Relying on a single prior consciousness as an immediately preceding condition to cause many subsequent consciousnesses to arise together at a single time—why should this not be allowed? Answer: They are not analogous. The mind and its mental associates have always supported each other, cooperating on a single object-condition and accomplishing a single affair together; hence they can arise together. Viewing the six consciousnesses in relation to each other, each grasps distinct objects and their accomplishments differ; hence they do not arise together. Just as individual mental associates such as conception and feeling cannot arise concurrently [with other instances of the same], how could the mind-kings of the six consciousnesses possibly arise concurrently? Question: The Laṅkāvatāra-sūtra proclaims that the six sense-objects appear simultaneously and the six consciousnesses function concurrently; how could they arise intermittently? Answer: What that text speaks of is the collective functioning of the six consciousnesses within the deluded consciousness, not something subsumed under phenomenal consciousness; that phenomenal consciousnesses do not arise concurrently is largely agreed upon in sūtras and treatises. Question: Why do the six consciousnesses within delusion arise all at once simultaneously, while phenomenal consciousness does not? Answer: Within delusion, objects manifest from the mind and there are no dharmas outside the mind; because they are manifested by the mind, they arise together simultaneously. Within phenomenal consciousness, mind and objects have distinct essences, and distinct essences are difficult to comprehend, so the consciousnesses do not arise concurrently. Since the concurrent functioning of the six consciousnesses within delusion is like this, the concurrent functioning of the six consciousnesses within the true is also like this. Question: In phenomenal [consciousness], ignorance that grasps at intrinsic nature is constantly present from beginning to end and extends universally through the six consciousnesses; by what meaning is it not named general? Answer: Within distinct phenomenal dharmas, it establishes a fixed nature for each and does not apprehend them as one; therefore it is not named general. Question: The six consciousnesses arisen within the two kinds of consciousness—true and deluded—rely on different faculties and grasp distinct objects; by what meaning are they not explained as particular? Answer: Those six are seemingly distinct, but when their essence is investigated, they are produced solely by one mind. There is no distinction outside the mind, and functioning is subsumed into essence; therefore they are explained as general. One meaning is thus. As for the second meaning: among the three levels of consciousness—phenomenal, deluded, and true—all six consciousnesses are named particular, and all general meanings within the three levels of consciousness are named general. The general in phenomenal [consciousness] is ignorance that grasps at intrinsic nature. The general in deluded [consciousness] is the deluded clinging to the characteristic of self and the ground of ignorance; its meaning is as explained below. The general in the true is the mental essence of tathatā, also as explained below. General and particular are thus (this one section ends).