大乘法苑義林章 1.38

1.38

第十二問答聊簡者，何故立五心非增非減？答：據極多分決定有五，極小有一非圓滿故。問：此五心通無漏不？答：五皆通。聞聲定心通無漏故，因無漏心有希望故。或說尋伺通無漏故，設不通無漏與欲俱故。此尋求心亦通無漏。問：通三界耶？答：通，無理遮故。一一心中亦緣三界，三界諸心別識類者，隨應可俱。問：何故須辨如是五心？答：為令了知心之分位，入法無我唯識相故。問：此說五心，聞緣教時幾字即具？答：且依此方一字成名亦能詮表，但聞一字即具五心，如聞佛言；二字具者，如聞菩薩；三字具者，如聞慈氏佛；四字具者，如聞能寂如來；五字具者，如聞諸惡者莫作。如是等類乃至無量，聞緣解了即具五心，不須別限聞幾字時五心方具。若說理事，未究竟來五心不具，若聞了訖方具五心。即隨所說字之多少若名若句竟，但意解圓滿即說具五心。隨爾所時，意識所引五識隨生，隨彼意識彼心所攝，亦不違理。故六具五，七八唯四，深為允當。

Twelfth, questions, answers, and clarifications: Why establish five minds, neither more nor less? Answer: Based on the vast majority, there are definitely five; at the minimum there is one, but that is not complete. Question: Are these five minds open to being anāsrava or not? Answer: All five are open to it. Because the samādhi mind upon hearing sounds is open to being anāsrava, [and] because based on an anāsrava mind there is aspiration. Or, because vitarka and vicāra are said to be open to being anāsrava; even if they are not open to being anāsrava, they are concurrent with desire (chanda). This seeking mind is also open to being anāsrava. Question: Are they open to the three realms? Answer: They are open, because no principle precludes it. Within each single mind, they also condition the three realms; as for the various minds of the three realms belonging to distinct classes of consciousness, they may be concurrent as appropriate. Question: Why is it necessary to analyze such five minds? Answer: In order to bring about understanding of the stages of the mind, so as to enter the aspect of consciousness-only that is the selflessness of phenomena. Question: In this explanation of the five minds, how many words must be heard in conditioning the teaching for them to be complete? Answer: Taking this region as an example, a single character forms a name and is also capable of signifying; upon hearing just a single character, the five minds are already complete, such as hearing the word 'Buddha'; for two characters to be complete, it is like hearing 'Bodhisattva'; for three characters to be complete, it is like hearing 'Maitreya Buddha'; for four characters to be complete, it is like hearing 'Śākyamuni Tathāgata'; for five characters to be complete, it is like hearing 'Do not commit any evil.' Endless varieties of this kind are all like this: upon hearing, conditioning, and understanding, the five minds are complete; there is no need to set a particular limit on how many characters must be heard before the five minds are complete. If principles and matters are being spoken of, the five minds are not complete until they reach their conclusion; when hearing is finished, only then are the five minds complete. That is to say, depending on the number of characters spoken, whether a name or a sentence is completed, as long as mental understanding is fulfilled, it is said to possess the five minds. During whatever time that is, the five consciousnesses induced by the mental consciousness arise in succession and are subsumed under that mind corresponding to that mental consciousness; this also does not contradict principle. Therefore, that the sixth [consciousness] possesses five, and the seventh and eighth possess only four, is profoundly appropriate.