大乘法苑義林章 1.29

1.29

第四剎那多少者，五識率爾唯一剎那。《瑜伽》第三云「又非五識身有二剎那相隨俱生。」又一剎那五識生已，從此無間必意識生，故五識率爾唯一剎那。尋求未了復起五識，此之五識但是尋求，故五識身無多率爾。說五識身有尋伺者，有廣尋求。無尋伺者，與欲俱故，亦有尋求。諸處所說五識無有決定尋求，無深廣行相說之為無，非無微細者。若獨生意、若五俱意，率爾心位亦一剎那。《瑜伽》第一，說前三心，初是五識、二是意識、第三亦說意有率爾。雖復相違，以次二心必是意故，初一念中略不說意亦有率爾。既無唯字，理亦不遮。有說意識既許相續，說率爾心通多念起，亦無過失。前解為善，初墮境故。後非率爾，決定多剎那尋求，未知雖知未起染淨心故。又定中聞聲為尋求知，便出定，故許多剎那。已得自在任運決定，故決定心亦多念起。染淨之心亦復如是多念相續，以難生故。此依五識為等流心。若意等流，染淨唯一念，次第二念即等流故。唯等流心略有二說，意識等流相續無妨。一云：五識唯一念生，說等流心亦不相續，如前引說。二云：五識許相續生，一剎那者說率爾故。〈決擇〉亦說六識相望成等無間，故等流心許相續起。《唯識》亦言如熱地獄、戱忘天等理必相續。故今正義，率爾多唯一念。餘四多相續，或竝通多念。

Fourth, regarding the number of thought-moments: The spontaneous mind of the five consciousnesses lasts for only a single thought-moment. The third fascicle of the Yogācārabhūmi states: 'Furthermore, it is not the case that the five consciousness bodies arise successively together for two thought-moments.' Also, once the five consciousnesses have arisen for a single thought-moment, immediately following this the mental consciousness must arise; hence, the spontaneous mind of the five consciousnesses lasts for only a single thought-moment. If, before seeking is concluded, the five consciousnesses arise again, these five consciousnesses are merely seeking; thus, the five consciousness bodies have no multiple [moments of] spontaneity. When it is said that the five consciousness bodies possess investigation and reflection, this refers to extensive seeking. Where they lack investigation and reflection, because they operate in conjunction with desire, they also possess seeking. Where various texts state that the five consciousnesses lack determining and seeking, this is stated as absence because they lack deep and broad aspects of activity, not that they lack subtle ones. Whether it is an isolated mental consciousness or a mental consciousness concurrent with the five, its state of spontaneous mind also lasts for only a single thought-moment. The first fascicle of the Yogācārabhūmi, in speaking of the first three minds, states that the first belongs to the five consciousnesses and the second to the mental consciousness, and in a third [passage] it also states that the mental consciousness has spontaneity. Although this appears contradictory, because the following two minds must be the mental consciousness, in the initial thought-moment it simply omitted stating that the mental consciousness also has spontaneity. Since there is no word 'only', reason does not exclude it. Some say that since the mental consciousness is permitted to be continuous, stating that the spontaneous mind extends through multiple thought-moments is also without fault. The former explanation is better, because it is the initial falling upon the object. Subsequent moments are not spontaneous, but rather multiple thought-moments of determining and seeking, because although something is known when not yet known, the defiled or pure mind has not yet arisen. Furthermore, when one hears a sound while in absorption, in order to seek to know it, one then emerges from absorption; hence many thought-moments are permitted. Having already attained mastery, one determines spontaneously; hence the determining mind also arises over multiple thought-moments. The defiled or pure mind likewise continues for multiple thought-moments, because it is difficult to generate. This is said on the basis of the five consciousnesses acting as the commensurate flow mind. If it is the commensurate flow of the mental consciousness, defilement and purity last for only a single thought-moment, and the immediately following second thought-moment is commensurate flow. Regarding the commensurate flow mind alone, there are briefly two explanations; there is no objection to the commensurate flow of the mental consciousness being continuous. One says: The five consciousnesses arise for only a single thought-moment, and it is said that the commensurate flow mind is also not continuous, as cited previously. The second says: The five consciousnesses are permitted to arise continuously, for the single thought-moment was stated with respect to the spontaneous mind. The 'Viniścaya' also states that the six consciousnesses constitute equal and immediate antecedents with respect to one another; hence the commensurate flow mind is permitted to arise continuously. The Weishi lun also states that, as in the hot hells, the heaven of playful forgetfulness, and so forth, they must reasonably continue in unbroken succession. Therefore, the correct position now is that spontaneity mostly lasts for only a single thought-moment. The remaining four mostly continue, or all universally extend through multiple thought-moments.