大乘義章 3.69

3.69

或分為四。四有四門：一開妄合真以說四種。妄中分三，五識為二，妄識為三。故《楞伽》云「心為採集業，意為廣採集。諸識識所識，現等境說五。」第七妄識，集起之本，故說為心。依此集起，一切妄境隨而分別，名採集業。第六意識遍司諸塵，故說為意。通司六塵，名廣採集。五識之心隨境別了，名為諸識。現在五塵，名識所識。唯知現在五塵境別，不通過未，故云現等境五也。妄分此三，此妄所依即是真識，通別為四。二開真合妄以說四種。真中分三，如《起信論》說「一者體大，謂真如法平等一味，不增不減，一切凡夫聲聞緣覺菩薩諸佛等無差別，無有前際後際之異。」二者相大，論自釋言「如來之藏，從本已來具無量性功德法，如妄心中具足一切諸煩惱法。」三者用大，用有二種：一者染用、二者淨用。染用有二：一依持用。如來藏法為妄所依，能持於妄。若無此真，妄則不立。故經說言「若無藏識，七法不住，不得種苦樂求涅槃。」二緣起用，向雖在染而不作染，今與妄合，緣集起染，如水隨風波浪集起。是以《不增不減經》言「即此法界，輪轉五道，名曰眾生。」染用如是。淨用之中亦有二種：一隨緣顯用，真識之體本為妄陰，復息妄染隨緣始淨。淨中差別，說為性淨無作因果。二隨緣作用，本在凡時，隨緣造作六道生死，後隨對治集生方便有作因果。淨用如是。以真識中具斯三義，妄識為一，故合有四。三真妄俱開以說四種。真中分二：一阿摩羅識，此云無垢，亦曰本淨。就真論真，真體常淨，故曰無垢。此猶是前心真如門。二阿梨耶識，此云無沒，即前真心隨妄流轉，體無失壞，故曰無沒。故《起信論》言「如來之藏不生滅法，與生滅合，名為阿梨耶。」妄中分二，謂妄與事。真妄各二，故合有四。四體相不同，離分四種。相狀如何？如上所說心真如門，是其心體，即以為一。心生滅門，是其心相。於中分三：一是本識，真與癡合；二依本識起阿陀那執我之識；三依本識起於六種生起之識。以此通前，合說為四。四相如是。亦得分五，如上所辨，真性一；分別性二；依他性中義別三重，所謂本識、阿陀那識及生起識，是其五也。亦得分六，於前五中，開分別性以之為二，謂事與妄，即是六也。又如經說「始從眼識乃至意識」，亦是六種。攝本從末，此六之外更無餘識，故《維摩》中說無我人，如第七情，畢竟無法。精猶識也。六根之外無第七根，六塵之外無第七塵，故六識外無第七識，尚無第七焉有餘識？問曰：經說想受行等，於六識中何識所收？依如《成實》，前後別起，皆是通名意識所攝。依餘經論，此想受等與六識俱，是法塵收，六識不攝。攝伴從主，六識所收，亦得謂七，謂七心界。於前六上加意根界，是其七也。六識生後，名為意根，此亦攝本從末言耳。亦得說八，如《楞伽》辨。於中兩門：一事妄及真，離分為八。事識有六，真妄各一，故有八種。二真妄和合共為八種，義如上辨。本識為一；真與癡合阿陀那識，以為第二；真妄共起執我之心生起六識，復以為六。通前為八。真妄共為不遍在妄，亦得說九，故《楞伽經．總品》中云「八九種識，如水中之波。」其狀如何？分別有二：一真妄分別以說九種。妄中分七，謂六事識變與妄識；真中分二，謂阿摩羅及阿梨耶，義如上辨。以此通前，故合有九。二真妄離合以說九種。獨真為一，所謂本淨阿摩羅識；真妄和合共為八種，義如上辨，共為本識；阿陀那識及起六識，通前九也。亦得分十。十有兩門：一開真離妄以說十種。妄中分七，義如上解；真中分三，所謂體大、相大、用大，亦如上解。二真妄離合以說十種。離則說二：一真實性，唯真無妄。二分別性，唯妄無真。合則八種，謂依他性，於中本識說以為一、執識為二、生起六識，通前為八，三識離合故有十種。亦得開分以為十一，真識為一、妄識有六、事識有四，故為十一。妄識六者，如《起信論》說：一無明心、二者業識、三者轉識、四者現識、五者智識、六相續識亦曰不斷。此之六種，麁細分異。無明心者，所謂根本無明住地，故論說言「依阿梨耶說有無明。」言業識者，依前無明便有妄念不覺而起，說之為業，故論說言「以無明故，不覺心動，動名為業。」言轉識者，依前業識，心慮漸麁，轉起外境，隨而取著，故名為轉。故論說言「依於動心，轉現外境，名為轉識。」言現識者，依前轉識所起境界，還顯自心，名為現識。故論說言「現識能現一切境界，如明鏡中現眾色像，故云現也。」又如論說「此現識中，隨其五塵對至即現，無有前後，以一切時任運而現常在前故。」就麁為言，且云五塵一時俱現，理實六塵皆悉並現。言智識者，於前現識所了法中，分別染淨違順差別，名為知識。故論說言「依於境界，起心分別愛不愛等，名為智也。」言相續識者，依前智識心相轉麁，境界牽心，心隨境界分別不斷，如海波浪，故名相續。故論說言「依於智識起苦樂覺，與此起念相應不斷，名相續也。」又復此心，能持三世善惡因果令不失壞，故名相續。故論說言「此相續識，住持過去無量世等善惡之業不令失壞，復能成就現在未來苦樂果報令無差違，故名相續。」又論說言「此相續識不斷力故，能令過去已經之事忽然而念，未來之事不覺緣慮忽然念起。是故三界唯心所依，如夢所見、如鏡中像，無有自體，離心則無六識境界，以從心故。心生法生、心滅法滅，諸法生滅皆隨於心。」論說如是。然此六種，相則難分，宜以喻顯。譬如世人依於報心，便起昏睡不覺之心，起於睡中微動之念，業識如是。如人睡中微動心後，心想漸麁轉起外境，轉識如是。又如夢中境界成已，還顯自心，色香味等一時俱現，現識如是。又如夢人於彼所現夢境界中，分別染淨違順等別，智識如是。又如夢中境界牽心，心隨境界分別不斷，續識如是。妄識之中麁細不同，有此六階。有人釋言：第二業識是其妄識，後之四重是其六種分別事識。是義不然，依《起信論》，六識與此分齊全別。彼文宣說第六相續不斷識後，別起六種分別事識，故彼文言「即此相續，依諸凡夫取著轉深，計我我所，種種妄執，隨事攀緣分別六塵，名為意識，亦名離識，依見愛起。」云何關預以妄識中六階差別，通真為七？事識四者，如論中說。一執取相，論亦名為執相應染，所謂根本取性無明。二計名字相，所謂十使麁起煩惱，隨名計著我眾生等，集起諸結，是故說為計名字相。三起業相，謂依煩惱造種種業。四業繫苦相，依業受報。以此通前，合為十一。若就事中開合六識，通前十三。若就真中分體相用三大差別，通前十五。又隨義別，亦得分識以為十八。彼六識中事識有六，事識之本妄識有六，妄識所依真識有六，故有十八。若使妄真齊有六者，何故經中但說八識？良以事識差別義顯，隨根分六；妄真不顯，不隨根別，故但言八。又隨義別，亦得分識以為六十。眼識有十，乃至意識類亦同然。眼識十者，就眼識中，事識有一，當相可知。妄識有六，如上所辨，始從無明乃至相續。真識有三，亦如上說，謂體相用。眼識之中有此十重，乃至意識類亦同爾，故有六十。若復廣論，數別難窮。此等廣略，各據一門。體相如是。

Or they may be divided into four. In four there are four approaches: First, by opening the deluded and combining the true, four kinds are spoken of. Within the deluded, three are distinguished: the five consciousnesses make two, and the deluded consciousness makes three. Hence the Laṅkāvatāra says: 'The mind acts to accumulate karma; the manas accumulates extensively; the various consciousnesses cognize what is cognized; regarding the manifest, equal objects, five are spoken of.' The seventh, deluded consciousness is the basis of accumulation and arising, hence it is spoken of as 'mind' (citta). Relying on this accumulation and arising, all deluded objects are sequentially discriminated, which is called 'acting to accumulate karma'. The sixth, mental consciousness, generally governs all dust-objects, hence it is spoken of as manas. Universally governing the six dust-objects is called 'accumulating extensively'. The mind of the five consciousnesses specifically cognizes following the objects, and is called 'the various consciousnesses'. The present five dust-objects are called 'what is cognized by the consciousnesses'. Because it only knows the specific distinctions of the present five dust-objects without extending to the past and future, it is said: 'regarding the manifest, equal objects, five are spoken of.' Delusion is thus divided into these three; that upon which this delusion relies is simply the true consciousness: taking the general and the specific together, there are four. Second, by opening the true and combining the deluded, four kinds are spoken of. Within the true, three are distinguished, as the Treatise on the Awakening of Faith says: 'First is the greatness of essence, meaning that the true suchness of dharmas is impartial and of a single flavor, neither increasing nor decreasing, with no difference among ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas, and without variation between prior and posterior limits.' Second is the greatness of attributes. The treatise itself explains: 'The Tathāgatagarbha, from the beginning, is endowed with immeasurable dharmas of nature-merit, just as the deluded mind is fully endowed with all defilement dharmas.' Third is the greatness of function. Function has two kinds: first, defiled function; second, pure function. Defiled function has two: first, the function of supporting. The dharma of the Tathāgatagarbha is that upon which delusion relies and can uphold delusion. If this truth did not exist, delusion would not be established. Hence the sūtra says: 'If there were no storehouse consciousness, the seven dharmas would not abide, and one could not plant suffering and pleasure or seek nirvāṇa.' Second is the function of dependent arising: previously, though within defilement, it did not create defilement; now, combining with delusion, conditions gather to give rise to defilement, just as water rises in waves following the wind. Therefore, the Sūtra of Neither Increase nor Decrease says: 'This very realm of phenomena, cycling through the five destinies, is called sentient beings.' Such is the defiled function. Within pure function there are also two kinds: first, manifest function following conditions: the essence of the true consciousness was originally concealed by delusion; when the defilement of delusion ceases, it becomes pure for the first time following conditions. Distinctions within purity are spoken of as the cause and effect of unconditioned nature-purity. Second, operative function following conditions: originally when an ordinary person, following conditions it produced the birth-and-death of the six destinies; later, following antidotes, it accumulates and produces the cause and effect of conditioned expedients. Such is the pure function. Because these three meanings are possessed within the true consciousness and the deluded consciousness counts as one, combined there are four. Third, by opening both the true and the deluded, four kinds are spoken of. Within the true, two are distinguished: first, the amala consciousness, rendered here as 'undefiled', also called 'originally pure'. Discussing the true in terms of truth, the essence of the true is eternally pure, hence called 'undefiled'. This is still the earlier gate of the true suchness of mind. Second, the ālaya consciousness, rendered here as 'non-submergence': namely, the earlier true mind flows and turns following delusion, yet its essence suffers no loss or destruction, hence called 'non-submergence'. Thus the Treatise on the Awakening of Faith says: 'The Tathāgatagarbha, the dharma neither arising nor ceasing, combining with arising and ceasing, is called the ālaya.' Within the deluded, two are distinguished: namely, delusion and phenomena. True and deluded each have two, hence combined there are four. Fourth, the essence and attributes being dissimilar, they are separately divided into four kinds. What are their characteristics? As explained above, the gate of the true suchness of mind is the essence of mind, taken as one. The gate of the arising and ceasing of mind is the attributes of mind. Within it, three are distinguished: first is the fundamental consciousness, where the true combines with ignorance; second, relying on the fundamental consciousness, the ādāna consciousness arises, which grasps a self; third, relying on the fundamental consciousness, the six kinds of arising consciousness arise. Taking these together with the former, they are collectively spoken of as four. Such are the four characteristics. They may also be divided into five, as discriminated above: the true nature is one; the discriminated nature is two; within the dependent nature there are three levels of distinct meaning, namely the fundamental consciousness, the ādāna consciousness, and the arising consciousness, which make five. They may also be divided into six: among the previous five, opening the discriminated nature into two—namely, phenomena and delusion—yields six. Furthermore, as the sūtra says: 'Beginning from the eye consciousness up to the mental consciousness,' these also are six kinds. Subsuming the root into the branches, outside these six there is no other consciousness; hence the Vimalakīrti speaks of having no self or person, just as a seventh sense-faculty is an absolute non-entity. 'Faculty' is simply consciousness. Outside the six sense-faculties there is no seventh sense-faculty; outside the six dust-objects there is no seventh dust-object; therefore outside the six consciousnesses there is no seventh consciousness: if there is not even a seventh, how could there be further consciousnesses? Question: The sūtras speak of conception, sensation, volition, and so forth; among the six consciousnesses, by which consciousness are they subsumed? According to the Tattvasiddhi, arising distinctly before and after, they are all subsumed under the general name of mental consciousness. According to other sūtras and treatises, these conceptions, sensations, and so forth occur together with the six consciousnesses and are subsumed under the dust-object of dharmas, not being subsumed by the six consciousnesses. Subsuming the companions into the principal, they are subsumed under the six consciousnesses; they may also be called seven, meaning the seven mind-elements. Adding the element of the mental faculty to the previous six makes seven. After the six consciousnesses arise, [what precedes] is called the mental faculty; this too is spoken by subsuming the root into the branches. They may also be spoken of as eight, as discriminated in the Laṅkāvatāra. Within this there are two approaches: First, phenomena, delusion, and truth are separately divided into eight. Phenomenal consciousnesses are six, while true and deluded each have one, hence there are eight kinds. Second, the combination of true and deluded together makes eight kinds, the meaning being as discriminated above. The fundamental consciousness makes one; the true combined with ignorance, the ādāna consciousness, makes the second; true and deluded arising together, the mind grasping a self and the arising of the six consciousnesses, make six more. Together with the previous ones, they make eight. As the true and deluded act together without being entirely within delusion, they may also be spoken of as nine; hence the 'Universal Chapter' of the Laṅkāvatāra Sūtra says: 'The eight or nine kinds of consciousness are like waves in water.' What are their characteristics? Distinctions have two kinds: First, by distinguishing the true and deluded, nine kinds are spoken of. Within delusion, seven are distinguished, namely the six phenomenal consciousnesses along with the deluded consciousness; within the true, two are distinguished, namely the amala and the ālaya, the meaning being as discriminated above. Taking these together with the former, they combine into nine. Second, by separating and combining the true and deluded, nine kinds are spoken of. The solitary true makes one, namely the originally pure amala consciousness; the true and deluded combining together make eight kinds, the meaning being as discriminated above: together they make the fundamental consciousness, the ādāna consciousness, and the six arising consciousnesses, which together with the former make nine. They may also be divided into ten. Ten has two approaches: First, by opening the true and separating the deluded, ten kinds are spoken of. Within delusion, seven are distinguished, the meaning being as explained above; within the true, three are distinguished, namely the greatness of essence, the greatness of attributes, and the greatness of function, also as explained above. Second, by separating and combining the true and deluded, ten kinds are spoken of. Separated, two are spoken of: first, the true nature, solely true without delusion; second, the discriminated nature, solely deluded without truth. Combined, there are eight kinds, namely the dependent nature: within it, the fundamental consciousness is spoken of as one, the grasping consciousness as two, and the six arising consciousnesses, together with the former, make eight; because of the separation and combination of the three consciousnesses, there are ten kinds. They may also be opened and divided into eleven: the true consciousness is one, the deluded consciousnesses are six, and the phenomenal consciousnesses are four, hence making eleven. The six deluded consciousnesses are as the Treatise on the Awakening of Faith says: first, the mind of ignorance; second, the karmic consciousness; third, the evolving consciousness; fourth, the manifesting consciousness; fifth, the cognitive consciousness; sixth, the continuing consciousness, also called uninterrupted. These six kinds differ by coarser and finer divisions. The mind of ignorance is the fundamental stage of ignorance; hence the treatise says: 'Relying on the ālaya, it is said there is ignorance.' As for the karmic consciousness, relying on the preceding ignorance, deluded thoughts arise unconsciously, which is called karma; hence the treatise says: 'Due to ignorance, the unconscious mind moves; movement is called karma.' As for the evolving consciousness, relying on the preceding karmic consciousness, mental consideration gradually coarsens, turning to produce external objects and following them with grasping; hence it is called evolving. Thus the treatise says: 'Relying on the moving mind, it evolves and manifests external objects, which is called the evolving consciousness.' As for the manifesting consciousness, relying on the objects produced by the preceding evolving consciousness, it reflects its own mind in turn, hence called the manifesting consciousness. Thus the treatise says: 'The manifesting consciousness can manifest all objects, just as in a bright mirror images of forms are manifested, hence it is called manifesting.' Furthermore, the treatise says: 'In this manifesting consciousness, following the five dust-objects, as soon as they encounter it, they immediately manifest without sequence, because at all times they manifest spontaneously and are constantly present before it.' Speaking in terms of the coarse, it tentatively says that the five dust-objects manifest simultaneously; in truth, all six dust-objects manifest together. As for the cognitive consciousness, regarding the dharmas understood in the preceding manifesting consciousness, it discriminates the differences between defiled and pure, agreeable and disagreeable, which is called the cognitive consciousness. Thus the treatise says: 'Relying on objects, it gives rise to thoughts that discriminate love, non-love, and so forth, which is called cognition.' As for the continuing consciousness, relying on the preceding cognitive consciousness, the mental attributes become coarser, objects pull the mind, and the mind follows the objects with uninterrupted discrimination, like ocean waves, hence it is called continuing. Thus the treatise says: 'Relying on the cognitive consciousness, feelings of suffering and pleasure arise, and thoughts arising in association with these are uninterrupted, which is called continuing.' Furthermore, this mind can uphold the causes and effects of wholesome and unwholesome deeds of the three periods of time without letting them be lost, hence called continuing. Thus the treatise says: 'This continuing consciousness sustains unwholesome and wholesome karma of immeasurable past lifetimes without letting it be lost, and can also bring about present and future retributions of suffering and pleasure without divergence, hence called continuing.' Furthermore, the treatise says: 'Due to the uninterrupted power of this continuing consciousness, past events that have occurred suddenly come to mind, and future events are unconsciously contemplated and suddenly thought of. Therefore the three realms rely solely on the mind; like what is seen in a dream, like an image in a mirror, they have no self-substance; apart from the mind, the objects of the six consciousnesses do not exist, because they derive from the mind. When the mind arises, dharmas arise; when the mind ceases, dharmas cease; the arising and ceasing of all dharmas entirely follow the mind.' Such is the treatise's explanation. However, the attributes of these six kinds are difficult to distinguish, and should be clarified with analogies: Just as a person in the world, relying on the retribution mind, gives rise to a mind of slumber and unconsciousness, and during sleep gives rise to subtly moving thoughts: such is the karmic consciousness. Just as a person, after subtly moving thoughts in sleep, has mental concepts gradually coarsen and turn to produce external objects: such is the evolving consciousness. Again, just as when objects in a dream are formed, they reflect back one's own mind, and colors, fragrances, and tastes manifest all at once: such is the manifesting consciousness. Again, just as the dreaming person, within those manifested dream objects, discriminates differences of defiled and pure, agreeable and disagreeable: such is the cognitive consciousness. Again, just as objects in a dream pull the mind, and the mind follows the objects with uninterrupted discrimination: such is the continuing consciousness. Within the deluded consciousness, coarse and fine differ, having these six stages. Someone has explained: the second, karmic consciousness, is the deluded consciousness, while the subsequent four levels are the six kinds of discriminating phenomenal consciousnesses. This meaning is not so: according to the Treatise on the Awakening of Faith, the boundary of the six consciousnesses is completely distinct from this. That text proclaims that after the sixth, uninterrupted continuing consciousness, the six kinds of discriminating phenomenal consciousnesses arise separately; hence that text says: 'This very continuity, relying on ordinary beings whose grasping grows deeper, conceives of self and what belongs to self, with various deluded graspings, following phenomena, seizing conditions, and discriminating the six dust-objects, which is called mental consciousness, and also called separating consciousness, arising based on views and attachment.' How could it pertain to using the six-stage distinctions within the deluded consciousness to total seven along with the true? The four phenomenal consciousnesses are as stated in the treatise: First, the attribute of grasping, also called in the treatise defilement associated with grasping, meaning fundamental ignorance that grasps nature. Second, the attribute of conceiving names, meaning the coarsely arising afflictions of the ten emissaries, following names to conceive of a self, sentient beings, and so forth, accumulating various fetters, hence spoken of as the attribute of conceiving names. Third, the attribute of producing karma, meaning producing various karmas relying on afflictions. Fourth, the attribute of suffering bound by karma, receiving retributions relying on karma. Taking these together with the former, they combine into eleven. If, with respect to phenomena, one opens and combines the six consciousnesses, together with the former there are thirteen. If, with respect to the true, one divides the distinctions of the three great aspects of essence, attributes, and function, together with the former there are fifteen. Furthermore, following different meanings, consciousnesses may also be divided into eighteen: within those six consciousnesses, the phenomenal consciousnesses are six, the deluded consciousnesses as the root of the phenomenal consciousnesses are six, and the true consciousnesses upon which the deluded consciousnesses rely are six, hence there are eighteen. If delusion and truth both have six, why do the sūtras only speak of eight consciousnesses? Truly, because the distinctions of phenomenal consciousness are conspicuous, they are divided into six following the faculties; delusion and truth are not conspicuous and do not divide according to the faculties, hence only eight are spoken of. Furthermore, following different meanings, consciousnesses may also be divided into sixty: the eye consciousness has ten, and up to the mental consciousness it is likewise similar. As for the eye consciousness having ten: within the eye consciousness, phenomenal consciousness has one, which is cognizable according to its characteristic; deluded consciousness has six, as discriminated above, beginning from ignorance up to continuity; true consciousness has three, also as explained above, namely essence, attributes, and function. The eye consciousness has these ten levels, and up to the mental consciousness it is likewise similar, hence there are sixty. If one were to discuss further extensively, the different numbers would be difficult to exhaust. These extensive and concise explanations each rely on a single approach. Such are their essence and attributes.