華嚴五十要問答 1.56

1.56

問：於諸教內建立心意識差別云何？答：若依小乘，但有六識，義分心、意、識，餘如小論釋。依三乘教，初教文中立有異熟賴耶受熏成種，所以知之。故無性《攝論》云「今立異熟賴耶，此亦無傷。」既知無傷，故知權立。為迴心聲聞未達法空，權舉異熟相漸引小乘變易生死漸向細滅，實則不然。若據實理，一切緣起不離法界，所成理事是法界能，由如金器，離金無器是金之能。言熏果報者，據位而說，此可思簡。故《起信》云「真如熏無明，無明熏真如。」此意向實也。義若如此，何故《瑜伽論》異熟受熏為愚者說？於內於外無有熏習，即不見藏住，能如是知者，是名菩薩摩訶薩。《起信》既熏真如，因何辨成熏習？今會此意，《瑜伽》為對聲聞，先識異熟，後知無生，順觀行故。今《起信論》為直進菩薩，識緣起相，即會無生，故作別說。仍依《楞伽經》染淨等法有開有合，染開則成七識，合則是梨耶。如來淨藏識亦有二義，合則成八識，開則成九識，故有八九種。種種對治道起，有滅有不滅，準此而知。又《成唯識論》識所變相雖無量種，而能變識類別唯三：一謂異熟，即第八識，多異熟性故。二謂思量，即第七識，恒審思量故。三謂了別境，即前六識，了境相麁故。及言六合為一種，此三皆名能變識者，能變有二種：一因能變，謂第八識中等流異熟二因。習氣等流習氣，由七識中善惡無記熏令生長異熟習氣，由六識中有漏善惡熏令生長。二果能變，謂前二種習氣力故，有八識生，現種種相。等流習氣為因緣故，八識體相差別而生，名等流果，果似因故。異熟習氣為增上緣，感第八識，酬引業力恒相續故，立異熟名。感前六識酬滿業者，從異熟起，名異熟生，不名異熟，有間斷故。即前異熟及異熟生名異熟果，果異因故。此中且說我愛執藏持雜染種能變果識名為異熟，非謂一切。其末那識，依三乘教，有其識起四惑不起法執。愚法聲聞不斷，但暫伏上心，由觀智淺故。退菩提心聲聞及迴心聲聞等，竝斷末那，為觀智勝故。假使《瑜伽》後分噵賴耶識起必二識相應者，此據初起時，不據後相續。由約位說，直進菩薩義當不起為正義，迴心者起為正義故。又初回心菩薩，為留惑故相隨，至金剛定斷。直進者，習氣至金剛前。言至者，據二《阿含》說。初對小乘故，餘義準可知。意識及五識，或同或異，如經論說。心數等義，如下別明。此文在三乘，義通一乘用，由同法界故。又一教唯一心，顯性起具德故，如〈性起品〉說。又說十心，欲顯無量故，如第九地說。此據一乘別教言。

Question: How are citta, manas, and vijñāna established distinctly within the various teachings? Answer: According to the Hīnayāna, there are only six consciousnesses, conceptually divided into citta, manas, and vijñāna; the rest is as explained in the Hīnayāna treatises. According to the triyāna teaching, in the initial teaching it is established that the maturation-ālaya receives perfuming to form seeds, which is why this is known. Therefore, Asvabhāva's Mahāyānasaṃgraha says: "Now establishing the maturation-ālaya is also without flaw." Since we know it is "without flaw," we know it is a provisional establishment. For the sake of śrāvakas of diverted mind who have not yet penetrated the emptiness of phenomena, the characteristic of maturation is provisionally presented to gradually guide the Hīnayāna from the transformation-death gradually toward subtle cessation; in truth, however, it is not so. If based on the true principle, all dependent origination is not separate from the dharmadhātu; the principles and phenomena accomplished are the capacity of the dharmadhātu, just like gold vessels: being inseparable from gold, the vessel is the capacity of gold. To speak of perfuming the karmic fruition is said based on stages; this may be pondered and distinguished. Thus the Awakening of Faith says: "Tathatā perfumes ignorance, and ignorance perfumes tathatā." This import points toward the actual. If the principle is like this, why does the Yogācārabhūmi-śāstra say that maturation receiving perfuming is spoken for the foolish? Within and without there is no perfuming, so one does not see the storehouse abiding; one who can know in this way is called a bodhisattva-mahāsattva. Since the Awakening of Faith holds that tathatā is perfumed, on what basis does it establish perfuming? Now, reconciling this import: the Yogācārabhūmi is for the sake of śrāvakas, so that they first understand maturation and later know non-arising, following their meditative observation. Now, the Awakening of Faith Treatise is for bodhisattvas of direct advancement: upon understanding the marks of dependent origination, they immediately integrate with non-arising, hence it makes a distinct explanation. Furthermore, according to the Laṅkāvatāra-sūtra, defiled and pure dharmas have expansion and condensation: when defilement is expanded, it forms seven consciousnesses; condensed, it is the ālaya. The pure tathāgatagarbha consciousness also has two meanings: condensed, it forms the eighth consciousness; expanded, it forms the ninth consciousness; thus there are eight and nine kinds. Various counteractive paths arise, some having cessation and some not having cessation; this can be known by analogy. Moreover, the Cheng weishi lun says that although the forms transformed by consciousness are immeasurable, the consciousnesses capable of transformation are categorically only three: First is called maturation, which is the eighth consciousness, because of its predominantly maturation nature. Second is called cogitation, which is the seventh consciousness, because it constantly scrutinizes and cogitates. Third is called perception of objects, which is the front six consciousnesses, because their perception of the marks of objects is coarse. As for saying that the six are condensed into one kind, these three are all called transforming consciousnesses. Transforming has two kinds: First is causal transformation, meaning the two causal karmic seeds—flowing-equal and maturation—within the eighth consciousness. As for the flowing-equal karmic seeds, through the wholesome, unwholesome, and indeterminate [states] in the seven consciousnesses, they are perfumed to grow. Maturation karmic seeds, through the defiled wholesome and unwholesome [states] in the six consciousnesses, are perfumed to grow. Second is fruitional transformation, meaning that by the power of the preceding two kinds of karmic seeds, the eight consciousnesses arise, manifesting various marks. With flowing-equal karmic seeds as the causal condition, the substances and marks of the eight consciousnesses arise distinctly, termed flowing-equal fruits, because the fruit resembles the cause. With maturation karmic seeds as the predominant condition, they induce the eighth consciousness, constantly continuing to repay the force of leading karma, hence establishing the name maturation. Inducing the front six consciousnesses to fulfill completing karma, these arise from maturation and are called maturation-born, not called maturation, because they have interruptions. Precisely the aforementioned maturation and maturation-born are called maturation fruits, because the fruit differs from the cause. Here, it is provisionally said that the transformative fruitional consciousness that grasps the storehouse of self-love and holds defiled seeds is called maturation; it does not mean all. As for the manas-consciousness, according to the triyāna teaching, when that consciousness arises, the four afflictions arise, but dharma-grasping does not arise. Śrāvakas who are foolish regarding the Dharma do not sever it, but merely temporarily suppress its manifest activity, because their contemplative wisdom is shallow. Śrāvakas who fall back from the bodhi mind and śrāvakas of diverted mind both sever the manas, because their contemplative wisdom is superior. Even if the latter portion of the Yogācārabhūmi says that the arising of the ālaya consciousness must correspond with two consciousnesses, this is based on its initial arising, not on its subsequent continuity. Spoken in terms of stages, for bodhisattvas of direct advancement, its non-arising is the correct principle; for those of diverted mind, its arising is the correct principle. Furthermore, for bodhisattvas who have newly diverted their mind, because they preserve afflictions, it follows along with them and is severed only at the vajra-samādhi. For those of direct advancement, the latent tendencies remain until before the vajra[-samādhi]. As for saying "reaches," this is said based on the two Āgamas. Because it initially addresses the Hīnayāna, the remaining points can be known by analogy. The mental consciousness and the five consciousnesses are either identical or different, as explained in the sūtras and treatises. The meaning of mental factors and so forth is explained separately below. This text is in the triyāna, but its principle connects with the function of the Ekayāna, because of the identity with the dharmadhātu. Furthermore, one teaching is solely one mind, because it reveals that nature-origination is endowed with all virtues, as explained in the "Chapter on Nature-Origination." Furthermore, explaining ten minds is intended to reveal immeasurability, as explained in the ninth ground. This is stated according to the distinct teaching of the Ekayāna.