八識規矩補註 1.14

1.14

此即九緣生識之義。九緣者，謂空、明、根、境、作意、分別依、染淨依、根本依、種子也。空，謂根、境相去空隙之空；明，乃日、月、燈光之明；根，乃八識所依之根；境，謂八識所緣之境；作意，即遍行五中之作意；分別依，乃第六識也。（前五識以第六為分別依，六識以前五為明了門也。）染淨依，乃七識也。（《楞伽》言諸識有二種生住滅，謂流注生住滅并相生住滅。梵云儞伽，此云流注不斷，唯目第八三相微隱種、現不斷，故名流注。由無明緣初起業識，故說為生；相續長劫，故名為住；到金剛定等覺一念斷本無明，名為流注滅。相生住滅者，謂餘七識心境麁顯，故名為相。雖七緣八望六為細，具有四惑故，亦名麁。依彼現識自種、諸境緣合生七識為，相生；長劫熏習，名為相住；從未向本漸伏乃斷，至七地滿，名為相滅。依前生滅立迷悟依，依後生滅立染淨依，前長後短事分二別，立染淨者此也。）根本依者，即第八識；種子緣者，謂親生種子也。九緣中種子緣，即四緣中親因緣；九境緣即四所緣緣；九餘七，即增上緣、等無間緣，乃八識王所，前後滅生自類無間，能引所引力用齊等。此頌雖隱略，唯識兼之，故頌云：「眼識九緣生，耳識唯從八（除明緣也），鼻舌身三七（除空、明二緣也），後三（指六、七、八三識）五三四（指緣而言）。」若加等無間，從頭各增一。言五三四者，第六識五緣生，謂根緣，即意境緣，即十八界作意緣，乃相應遍行五中之一也；根本緣，即賴耶種子緣，乃第六識親生種子也。七識三緣者，種子緣，即第七識親生種子作意緣（見上注），根緣、境緣俱第八識，故曰依彼轉緣彼也。第八四緣生者，謂根緣，即末那境緣，即種子、根身、器界作意緣，即五所中之一也；種子緣，乃第八識親生種子也；等無間緣者，乃各識前念已滅即開闢處所，引後念令生中間無隔者也。八識若加此緣，眼有十乃至第八具五。何故諸識藉緣方生？以有為法仗因托緣，闕則不生，故緣多而斷少而恒也。此頌影略後三，故三不言具緣也。

This refers to the meaning of consciousness arising through nine conditions. As for the nine conditions, they are: space, light, sense-base, sense-object, attention, discrimination-basis, defilement-and-purity basis, root-basis, and seed. 'Space' refers to the empty gap between the sense-base and the sense-object; 'light' refers to the illumination of the sun, moon, and lamps; 'sense-base' refers to the bases on which the eight consciousnesses rely; 'sense-object' refers to the objects cognitive of by the eight consciousnesses; 'attention' is attention among the five omnipresent [factors]; 'discrimination-basis' is the sixth consciousness. (The first five consciousnesses take the sixth as their discrimination-basis, while the sixth consciousness takes the first five as its gateway of clear manifestation.) The 'defilement-and-purity basis' is the seventh consciousness. (The *Laṅkāvatāra-sūtra* states that the consciousnesses have two kinds of arising, abiding, and ceasing: the arising, abiding, and ceasing of the continuous flow, and the arising, abiding, and ceasing of phenomenal marks. In Sanskrit it is *nigraha* (niga?), translated here as uninterrupted continuous flow, which exclusively designates the eighth [consciousness], whose three characteristics are subtle and hidden, with seeds and actual states uninterrupted; hence it is named 'continuous flow'. Because the karmic consciousness initially arises through ignorance as a condition, it is called 'arising'; continuing for long eons, it is called 'abiding'; reaching the vajra-like samādhi at equal awakening, cutting off fundamental ignorance in a single thought-moment is called 'ceasing of the continuous flow'. As for the 'arising, abiding, and ceasing of phenomenal marks': the mental states and objects of the other seven consciousnesses are coarse and apparent, hence they are called 'phenomenal marks'. Although the seventh cognizing the eighth is subtle compared to the sixth, because it possesses the four afflictions, it is also called coarse. Relying on that manifesting consciousness, its own seeds and various objects concur to give rise to the seven consciousnesses, which is 'arising of phenomenal marks'; perfuming through long eons is called 'abiding of phenomenal marks'; progressing from the branches back toward the root, gradually subduing and then eliminating [them], reaching the fulfillment of the seventh stage, is called 'ceasing of phenomenal marks'. Relying on the former arising and ceasing, the basis of delusion and awakening is established; relying on the latter arising and ceasing, the basis of defilement and purity is established. The former is long and the latter is short, the affairs dividing into two distinct types; establishing defilement and purity is this.) The 'root-basis' is the eighth consciousness; the 'seed-condition' refers to the directly productive seed. Among the nine conditions, the seed-condition is the direct cause-condition among the four conditions; the object-condition among the nine is the cognitive-object-condition among the four; the remaining seven of the nine are the augmentative conditions and the equal-and-immediate condition, which are the main minds and mental factors of the eight consciousnesses, where the ceasing and arising before and after are uninterrupted within their own category, their capacity to induce and to be induced being equal. Although this verse cryptically abbreviates it, Vijñaptimātra encompasses it, so the verse says: 'The eye consciousness arises from nine conditions; the ear consciousness follows only eight (excluding the light condition); nose, tongue, and body, these three, have seven (excluding the two conditions of space and light); the latter three (referring to the sixth, seventh, and eighth consciousnesses) have five, three, and four (referring to conditions).' If one adds the equal-and-immediate condition, each increases by one from the start. That which says 'five, three, and four': the sixth consciousness arises from five conditions, namely the sense-base condition, which is the mental sense-base; the sense-object condition, which is the eighteen realms; the attention condition, which is one among the five corresponding omnipresent [factors]; the root condition, which is the ālaya; and the seed condition, which is the directly productive seed of the sixth consciousness. The three conditions of the seventh consciousness are: the seed condition, which is the directly productive seed of the seventh consciousness; the attention condition (see the note above); while the sense-base condition and the sense-object condition are both the eighth consciousness, hence it is said, 'depending on it, it revolves; cognizing it, it takes it as object'. The eighth consciousness arising from four conditions means: the sense-base condition, which is the manas; the sense-object condition, which is seeds, sense-organ-endowed body, and the receptacle world; the attention condition, which is one among the five [omnipresent] mental factors; and the seed condition, which is the directly productive seed of the eighth consciousness. As for the equal-and-immediate condition, it is where the preceding thought-moment of each consciousness has already ceased, thereby opening up a space and inducing the succeeding thought-moment to arise without any interval. If the eight consciousnesses add this condition, the eye has ten, up to the eighth which possesses five. Why do the various consciousnesses arise only by relying on conditions? Because conditioned phenomena depend on causes and rely on conditions; lacking them, they do not arise. Therefore, where conditions are many, interruption is frequent; where they are few, they are constant. This verse alludes to and abbreviates the latter three, hence the three are not explicitly said to possess conditions.