人天眼目 5.13

5.13

楞伽云。末那者。此云染污意。恒審思量。故亦名傳送識。佛與大惠謂。廣說有八。略說有二。內現識計為我屬賴耶。外分別事識計為我屬前六識。真即識實性。亦屬賴耶淨分。故有麁細者。謂三細六麁。麁細二識者。皆依無明住地而起。以根本無明。動彼靜心。而起細識。依此細識。轉起麁心。以無明為本。依無明為因。生三細不相應心。依境界為緣。生三麁相應心。故云。麁細二識。各具二因。方得生住。現識者。起信云。不相應心也。依不思議熏故得生。依不思議變故得住。此現識所現境界。動彼心海。起諸事識之浪也。分別事識者。起信云。相應心也。依境界故得生。依海心故得住也。此一識者。皆是無明。熏習真如。成染緣起也。論曰。當知無明能主一切染法。一切染法。皆是不覺相故。諸經要集云。識自下上至臍已上滅者生人中。上至心滅者不失人身。上至頭面滅者生天。至頂滅者永斷輪迴。自上下至腰滅者鬼趣。下至足滅者地獄。論曰。若離妄念。則無一切境界之相。惟一真心矣。

The Laṅkāvatāra states: Manas is translated here as 'defiled mind', constantly examining and calculating; hence it is also called the transmitting consciousness. The Buddha said to Mahāmati: Broadly speaking there are eight; briefly speaking there are two: the internal manifesting consciousness, which grasps as self, belongs to the ālaya; the external discriminating object-consciousness, which grasps as self, belongs to the first six consciousnesses. The true nature is the real nature of consciousness, which also belongs to the pure portion of the ālaya. As for having coarse and subtle: it refers to the three subtle and six coarse [aspects]. The two consciousnesses, coarse and subtle, both arise relying on the ground of abiding ignorance. Through fundamental ignorance, that quiet mind is moved, giving rise to subtle consciousness; relying on this subtle consciousness, coarse mind in turn arises. With ignorance as the root and relying on ignorance as the cause, the three subtle non-corresponding minds are produced; relying on sense objects as conditions, the three coarse corresponding minds are produced. Therefore it is said: The two consciousnesses, coarse and subtle, each possess two causes before they can arise and abide. As for the manifesting consciousness, the Awakening of Faith states: It is the non-corresponding mind; it is produced relying on inconceivable perfuming, and it abides relying on inconceivable transformation. The realms manifested by this manifesting consciousness move that ocean of mind, raising the waves of various object-consciousnesses. As for the discriminating object-consciousness, the Awakening of Faith states: It is the corresponding mind; it is produced relying on sense objects, and it abides relying on the ocean of mind. These consciousnesses are all ignorance perfuming suchness, accomplishing defiled dependent origination. The treatise states: You should know that ignorance can govern all defiled dharmas; all defiled dharmas are marks of non-enlightenment. The Essentials of Various Sūtras (Zhutian yaoji) states: When consciousness ceases from below going upward, reaching above the navel, one is born among humans; reaching the heart, one does not lose a human body; reaching the head and face, one is born in heaven; reaching the crown of the head, one forever cuts off saṃsāra. When it ceases from above going downward, reaching the waist, one is in the ghost realm; reaching the feet, one is in hell. The treatise states: If one is free from deluded thoughts, then there are no marks of any sense realms; there is only the one true mind.