大乘義章 3.57

3.57

次第三門從義分別。事、妄及真，各有四重。事中四者：一是用相，謂六識心了別六塵事相境界，於事分齊。六識正是神知之體，是故此六亦名體相。二是我相：我有二種：一法著我，謂取性心於根塵識妄立定性。此之性我，《起信論》中名執取相，又亦名為執相應染；二人著我，於陰界入計我我所，《起信論》中名此以為計名字相，隨逐我人眾生等名。妄有建立我相如是。三者闇相，不知諸法虛假無性，又不能知陰界入等非我我所。四者理相，明前三重非有非無，因緣假有稱曰非無，假法無性故曰非有。又前三重，非我我所名為非有，而有識等故曰非無，非有真諦、非無世諦。四中初重事中之事，中二是其事中之妄，後一是其事中之真，以非有無道理心故。妄中四者，一是用相，謂六識心妄心變異為根塵識，如夢所為。於此分中妄起六識，於自心所起六根，了別自心所作六塵，故名為用。二者我相，我有二種：一法著我，無明變起阿陀那識，執彼妄心所作之法以之為有；二人著我，於彼妄心所起法中計我我所，如人夢中見身為我、外為我所。三者闇相，謂無明地不覺知心不了真如，又不能知妄心所起虛誑無法。四者理相，即前三重曰非有非無，妄相無體說為非有，妄情集起稱曰非無。又心所起根塵識等，心外無法名為非有，妄心虛現故曰非無，非有真諦、非無世諦。四中初重妄中之事，中間兩重妄中之妄，末後一重妄中之真，以非有無道理心故。真中四者，一是用相，謂六識心。真心變異為根塵識，如夢所現皆報心作，所作六識依於真心所作六根，了別真心所作六塵，故名為用。問曰：此六與前妄中六識何別？釋言：六識真妄共起，攝六從妄皆妄心為，如繩上蛇皆妄心造；攝六從真皆真心作，如繩上蛇皆是繩作。分取前義為妄六識，分取後義為真六識。二者我相，於此分中我有二種。相狀如何？一法實我。如來藏性是真是實，性不變異稱之為我。又此真心為妄所依，與妄為體，故說為我。故《涅槃》云「我者即是如來之藏。藏是佛性，一切眾生皆有佛性，即是我義。」二者假名集用之我。佛性緣起集成我人，如依報心集起夢身。故經說言「即此法界輪轉五道，名曰眾生。」此即《涅槃》六法中我，五陰及我是其六也。五陰離分即為五法，五陰和合集成假人為第六法。故《涅槃》云「從凡夫我乃至佛我，我性不改，名為佛性。」良以眾生真妄所集，亦如繩蛇，攝之從妄悉是妄為，攝之從真皆是真作，今就真作判為此門。我相如是。三無分別相。真心雖是神知之性，而非攀緣取捨之法，故無分別。又為癡覆，未同佛智照明顯了，故無分別，故為妄熏生無明地，隨妄流轉。四者理相。即前三重體非有無，如實空義，離一切相、離一切性，名為非有。如實不空，具過恒沙淨法門，故曰非無。又能緣起生一切法名為非無，而體常寂稱曰非有。此四重中初重真，用中二真，後一真性，真如理故。辨相如是（此三門竟）。

Next, the third section distinguishes them according to their meanings. Phenomenal, deluded, and true each have four levels. The four within the phenomenal are: First, the aspect of function: that is, the six consciousness-minds discriminating the phenomenal aspects and objective realms of the six sense-objects, delimited within phenomena. The six consciousnesses are precisely the essence of spiritual knowing; therefore these six are also named the aspect of essence. Second, the aspect of self: of self there are two kinds: 1. The self of attachment to dharmas: that is, the mind that grasps at natures, which deludedly posits fixed natures in the faculties, objects, and consciousnesses. This self of natures is named the aspect of grasping attachment in the Awakening of Faith, and is also named the defilement associated with attachment; 2. The self of attachment to persons: calculating self and what belongs to self in the aggregates, realms, and bases. The Awakening of Faith names this the aspect of reckoning names, following after names such as self, person, sentient being, and the like. Deluded positing of the aspect of self is like this. Third, the aspect of darkness: not knowing that all dharmas are provisional, fictitious, and without inherent nature; and furthermore being unable to know that the aggregates, realms, bases, and so forth are not self nor what belongs to self. Fourth, the aspect of principle: explaining that the preceding three levels are neither existent nor non-existent. Being conditionally and provisionally existent is called 'not non-existent'; provisional dharmas having no inherent nature is called 'not existent'. Moreover, for the preceding three levels, their not being self nor what belongs to self is named 'not existent', yet the existence of consciousness and the like is called 'not non-existent'; 'not existent' is the ultimate truth, and 'not non-existent' is the worldly truth. Among the four, the first level is the phenomenal within the phenomenal; the middle two are the deluded within the phenomenal; and the last one is the true within the phenomenal, because it is the mind of the principle of neither existence nor non-existence. The four within the deluded are: First, the aspect of function: that is, the six consciousness-minds—deluded mind transmuting into faculties, objects, and consciousnesses, as in a dream. In this division, deludedly giving rise to the six consciousnesses, which at the six faculties produced by one's own mind discriminate the six sense-objects made by one's own mind; hence it is named function. Second, the aspect of self: of self there are two kinds: 1. The self of attachment to dharmas: ignorance transmuting to produce the ādāna-consciousness, which grasps the dharmas produced by that deluded mind, taking them to exist; 2. The self of attachment to persons: within the dharmas produced by that deluded mind, calculating self and what belongs to self, just as a person in a dream sees the body as self and the external as what belongs to self. Third, the aspect of darkness: that is, the unaware mind of the stage of ignorance, not comprehending tathatā, and furthermore unable to know that what is produced by the deluded mind are fictitious, deceptive non-dharmas. Fourth, the aspect of principle: that is, the preceding three levels being said to be neither existent nor non-existent. Deluded aspects lacking essence is spoken of as 'not existent'; the collection and arising of deluded feelings is called 'not non-existent'. Moreover, for the faculties, objects, consciousnesses, and so forth produced by the mind, there being no dharmas outside the mind is named 'not existent', yet their being fictitiously manifested by the deluded mind is called 'not non-existent'; 'not existent' is the ultimate truth, and 'not non-existent' is the worldly truth. Among the four, the first level is the phenomenal within the deluded; the middle two levels are the deluded within the deluded; and the final level is the true within the deluded, because it is the mind of the principle of neither existence nor non-existence. The four within the true are: First, the aspect of function: that is, the six consciousness-minds—true mind transmuting into faculties, objects, and consciousnesses, just as all that is manifested in a dream is produced by the karmic-retribution mind. The produced six consciousnesses, relying upon the six faculties produced by the true mind, discriminate the six sense-objects produced by the true mind; hence it is named function. Question: What is the difference between these six and the six consciousnesses within the deluded above? Answer: The six consciousnesses are co-produced by the true and the deluded. Gathering the six under the deluded, all are made by the deluded mind, just as the snake on the rope is entirely created by the deluded mind; gathering the six under the true, all are made by the true mind, just as the snake on the rope is entirely made of the rope. Taking the former meaning by analysis yields the deluded six consciousnesses; taking the latter meaning by analysis yields the true six consciousnesses. Second, the aspect of self: in this division, of self there are two kinds. What are their characteristics? 1. The real self of dharmas: the tathāgatagarbha nature is true and real; its nature not undergoing mutation is called 'self'. Moreover, this true mind is that upon which delusion relies and serves as the essence for delusion; hence it is spoken of as 'self'. Thus the Nirvāṇa [Sūtra] states: 'The self is precisely the tathāgatagarbha. The garbha is Buddha-nature; all sentient beings possess Buddha-nature, which is precisely the meaning of self.' 2. The self of provisional designation, assembled for function: Buddha-nature, through dependent origination, gathers to form self and person, just as relying on the retribution mind the dream body is gathered and arises. Thus the sūtra states: 'This very dharmadhātu, transmigrating through the five paths, is named sentient beings.' This is precisely the self among the six dharmas in the Nirvāṇa [Sūtra]—the five aggregates and the self are the six. Differentiating the five aggregates yields five dharmas; the harmony of the five aggregates gathering to form the provisional person is the sixth dharma. Thus the Nirvāṇa [Sūtra] states: 'From the self of an ordinary person up to the self of a Buddha, the self-nature does not change; this is named Buddha-nature.' It is precisely because sentient beings are gathered from the true and the deluded, also like the rope and the snake: gathering them under the deluded, all are made by the deluded; gathering them under the true, all are made by the true. Now, judging in terms of being made by the true constitutes this section. The aspect of self is like this. Third, the aspect of non-discrimination: although the true mind is of the nature of spiritual knowing, it is not a dharma of grasping, rejecting, or object-involvement; hence it is non-discriminative. Moreover, being covered by delusion, it is not yet identical with the Buddha's wisdom in illuminating clearly; hence it is non-discriminative. Therefore, perfumed by delusion, it gives rise to the stage of ignorance and flows along with delusion. Fourth, the aspect of principle: that is, the essence of the preceding three levels being neither existent nor non-existent. By the meaning of truly empty, being free from all aspects and free from all natures is named 'not existent'. By truly not empty, possessing pure dharma-doors exceeding the sands of the Ganges, it is called 'not non-existent'. Furthermore, being able to originate dependently and produce all dharmas is named 'not non-existent', yet its essence being constantly quiescent is called 'not existent'. Among these four levels, the first level is true function, the middle two are true [delusion], and the last one is true nature, because it is the principle of tathatā. Distinguishing their aspects is like this. (This concludes the third section.)