大乘法苑義林章 1.47

1.47

第二辨名者，梵云毘若底，此翻為識。識者了別義，識自相、識相應、識所變、識分位、識實性，五法事理皆不離識，故名唯識。不爾，真如應非唯識，亦非唯一心更無餘物。攝餘歸識，總立識名。非攝歸真，不名如也。梵云摩咀刺多，此翻為唯。唯有三義：一簡持義。簡去遍計所執生法二我，持取依他、圓成識相識性。《成唯識》云「唯言為遮離識我法，非不離識心、心所等。」二決定義。故舊《中邊》頌云「此中定有空，於彼亦有此。」謂俗事中定有真理，真理中定有俗事，識表之中此二決定，顯無二取。三顯勝義。瞿波論師《二十唯識釋》云「此說唯識，但舉主勝，理兼心所。如言王來，非無臣佐。」今此多取簡持解唯，識者心也，由心集起，綵畫為主之根本故，經曰唯心，分別了達之根本故，論稱唯識。或經義通因果，總言唯心。論說唯在因，但稱唯識。識了別義，在因位中識用強故，說識為唯，其義無二。《二十論》云「心、意識、了，名之差別。」識即是唯，持業釋也。或順世外道及清辨等，成立境唯。為簡於彼，言識之唯，依主無失。為令捨識而依於智，說唯識言。若能觀中，智強識劣，若以為境皆不離心。今為所觀，故名唯識。又不離依主，稱為唯識。決斷從能，故可依智。又從欣為目，經唯名皆般若。從厭為號，論標竝唯毘若底。攝法歸無為之主故，言一切法皆如也。攝法歸有為之主故，言諸法皆唯識。攝法歸簡擇之主故，言一切皆般若。是名第二辨名號也。

Second, concerning the analysis of the name: in Sanskrit it is vijñapti, translated here as 'consciousness' (shi). Consciousness means discernment. The self-characteristic of consciousness, what is associated with consciousness, what is transformed by consciousness, the divisional states of consciousness, and the true nature of consciousness—these five phenomena, both in fact and principle, are not separate from consciousness, and therefore it is named 'consciousness-only'. Were it not so, tathatā would not be consciousness-only; nor is it that there is only one mind and nothing else. Subsuming the rest into consciousness, the name 'consciousness' is established in general. Not being subsumed into the true, it is not named 'suchness'. In Sanskrit it is mātra, translated here as 'only' (wei). 'Only' has three meanings: First, the meaning of excluding and retaining. It excludes the two selves, person and phenomena, which are conceptually constructed, and retains the marks of consciousness and nature of consciousness that are other-dependent and consummate. The Cheng weishi lun states: 'The word "only" is to ward off the self and dharmas that are separated from consciousness, not minds and mental factors that are inseparable from consciousness.' Second, the meaning of certainty. Hence the old verse of the Madhyāntavibhāga states: 'Herein, emptiness is certainly present, and therein this is also present.' This means that in conventional facts there is certainly the true principle, and in the true principle there are certainly conventional facts; within what consciousness expresses, these two are certain, revealing the absence of the two graspers. Third, the meaning of manifesting the superior. Master Gopa's Commentary on the Viṃśikā states: 'This exposition of consciousness-only adduces only the principal and superior; the principle also encompasses mental factors. It is like saying "the king arrives," which does not mean there are no ministers.' Here we mostly adopt 'excluding and retaining' to explain 'only'. Consciousness is mind: because it is the fundamental cause of accumulating, arising, and painting, the sūtras call it 'mind-only'; because it is the fundamental cause of discriminating and discerning, the śāstras call it 'consciousness-only'. Or, the meaning in the sūtras extends to cause and fruition, so they say 'mind-only' in general; the śāstras speak of it only in the cause, so they refer only to 'consciousness-only'. Consciousness has the meaning of discernment; in the causal stage the function of consciousness is predominant, so consciousness is said to be 'only'—their meaning is not different. The Viṃśikā states: 'Mind, mentation, consciousness, and discernment are distinctions of names.' Consciousness is 'only': this is a karmadhāraya compound. Or, Materialist non-Buddhists, Bhavya, and others establish 'object-only'; to exclude them, one says 'the only of consciousness'—a tatpuruṣa compound is without flaw. The term 'consciousness-only' is stated in order to make one abandon consciousness and rely on wisdom. In the subject that contemplates, wisdom is strong and consciousness is weak; if taken as objects, none are separate from mind. Now taking it as the object contemplated, it is named consciousness-only. Furthermore, not departing from the tatpuruṣa interpretation, it is called consciousness-only. Decisiveness follows the subject, hence one can rely on wisdom. Moreover, looking from the perspective of what is aspired to, the sūtras all name it solely as prajñā; looking from the perspective of what is turned away from, the treatises denote it exclusively as vijñapti. Because phenomena are subsumed under the principal of the unconditioned, it is said that all dharmas are suchness. Because phenomena are subsumed under the principal of the conditioned, it is said that all dharmas are consciousness-only. Because phenomena are subsumed under the principal of discernment, it is said that all are prajñā. This is the second [section], analyzing the name and title.