宗鏡錄 4.19

4.19

答。率爾心有二說。一云。不熏種。任運緣境。不強盛故。二云。若緣生境。即不熏種。若緣曾聞熟境。即熏種。由串習力故。餘心總熏種。今解。且如率爾聞聲境時。不簡生熟聲境。皆熏實聲種子。更有九心成輪。廣略不同。真理是一。其心如輪。隨境而轉。故經云。身非念輪。隨念而轉。其義如何。上座部師。立九心輪者。一有分。二能引發。三見。四尋求。五貫徹。六安立。七勢用。八返緣。九有分體。且如初受生時。未能分別。心但任運。緣於境轉。名有分。若有境至。心欲緣時。便生警覺。名能引發。其心既於此境上轉。見照矚彼。既見彼已。便成尋求。察其善惡。既察彼已。遂貫徹識其善惡。而安立心。起語分別說其善惡。隨其善惡。便有動作勢用。動作既興。欲休廢道。故返緣前所作事。既返緣已。還歸有分。任運緣境。名為九心。可成輪義。其中見心通於六識。餘唯意識。有分心通生死。返緣心唯得死。若離欲者。死唯有分心。既無我愛。無所返緣。不生顧戀。未離欲者以返緣心而死。有戀愛故。若有境至。即心可生。若無異境。恒住有分。任運相續。然見與尋求前後不定。

Answer: There are two explanations regarding the spontaneous mind. One says that it does not perfume seeds because it naturally conditions objects and is not strong. The second says that if it conditions a novel object, it does not perfume seeds; if it conditions an object previously heard and familiar, it perfumes seeds due to the power of repeated practice. The other minds all perfume seeds. Now it is explained: for example, when spontaneity hears a sound-object, regardless of whether it is an unfamiliar or familiar sound-object, it always perfumes real seeds of sound. Furthermore, there are nine minds forming a wheel. Their broad and abbreviated accounts differ, but their true principle is one. The mind is like a wheel, revolving according to objects. Hence the sutra says: 'The body is not the wheel of thought; it revolves according to thought.' What is its meaning? The masters of the Sthavira school establish the wheel of nine minds: 1. the bhavāṅga [mind of life-continuum]; 2. the provoking [mind]; 3. the seeing [mind]; 4. the seeking [mind]; 5. the penetrating [mind]; 6. the establishing [mind]; 7. the functional force [mind]; 8. the retrospective [mind]; 9. the substance of bhavāṅga. For instance, when first taking rebirth, before one can discriminate, the mind merely revolves in natural conditioning of objects, which is called the bhavāṅga. If an object arrives and the mind is about to condition it, an alert awareness is produced, which is called the provoking [mind]. Once the mind revolves upon this object, seeing illuminates and perceives it; having seen it, it turns to seeking, examining its goodness or badness. Having examined it, it penetrates and cognizes its goodness or badness, and with the establishing mind, gives rise to verbal discrimination speaking of its goodness or badness. According to its goodness or badness, it then possesses actions and functional force. Once action has arisen, wishing to cease and rest, it retrospectively conditions the actions previously performed. Having retrospectively conditioned them, it returns again to the bhavāṅga, naturally conditioning objects; these are called the nine minds, constituting the meaning of a wheel. Among them, the seeing mind extends to the six consciousnesses; the rest are only the mental consciousness. The bhavāṅga mind extends to birth and death; the retrospective mind occurs only at death. For one free from desire, death occurs only in the bhavāṅga mind, since having no self-love, there is nothing to retrospectively condition and no longing arises. Those not free from desire die with the retrospective mind, because longing and attachment exist. If an object arrives, the mind may arise; if there is no differing object, it constantly abides in the bhavāṅga, continuing naturally. However, the order between seeing and seeking is not fixed.