[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 4.23 # 宗鏡錄 4.23 宗鏡錄 4.23 - **Language:** Classical Chinese ### [4.23](https://indike.org/pramana/in.bauddha.taisho.2016.4.23) 答。若約同門自相。不可分別。若約異門共相。隨義似分。名約性相有九義。包內外具五。名有九者。一眼識。二耳識。三鼻識。四舌識。五身識。六意識。七末那識。八阿賴耶識。九淨識。義具五者。一識自相。謂識自證分。二識所變故。一切境界。從心現起。三識相應故。同時受想等心法。四識分位故。識上四相等。五識實相故。謂二空真如。是識實性。自上諸法。皆不離識。總名唯識。故知若相若性。若境若心。乃至差別分位。皆是唯識。卷舒匪離。總別同時。猶雲霧之依空。若波瀾之涌海。又古德廣釋唯識。義有十門。明此唯識二字。先離解。次合解。先且離解。初唯後識。初唯字者。有三義。一者揀持之義。揀之。謂揀去我法所執。持謂持取。持取依圓二性。唯識論云。唯言為遣離識我法。非無不離識心所無為等。二者決定義。決無離心之境。定有內識之心。謂小乘離心有境。清辯破無內心。三者顯勝義。謂心王勝。心所等劣。今但顯勝。不彰於劣。瞿波論師二十唯識云。此說唯識。但舉王勝。理兼心所。如言王來。非無臣佐。次解識字者。即了別義。謂八種心王。是識自性等。五位百法。理之與事。皆不離識。不爾。真如應非唯識。攝餘歸識。總立識名。經云。三界唯心。次合釋唯識者。唯謂揀去。遮無外境。境無非有。識能了別。詮有內心。心有非無。合名唯識。唯謂遮無是用。識表詮有是體。攝用歸體。唯即識。持業釋。夫六釋之文。簡法為妙。今欲性相俱辯。且略引持業依主二釋。可稱今文。第一持業釋者。有二。一持業。二同依。且持業者。持謂任持。業謂業用。若法體能持用。用能顯體。名為持業。如言藏識。識是體。藏是用。識體能持藏用。即名持業。又如妙法即蓮華等。二同依釋者。即多用同依一體。如言分段生死即身。變易生死即身等是。所以一切萬法。以心為體。萬法是用。法不離心。用不離體。心體能持萬法。法即是心。用即是體。名持業釋。若一切法。不得自心之任持。無一法可立。又若無法。則無業用。無用不能顯體。故知一切法是心。心是一切法。體用相成。非一非二。第二依主釋者。有二。一依主釋。二依士釋。依主者。有法以勝釋劣。將劣就勝以彰名。如言眼識。眼是所依即勝。識是能依即劣。以勝眼釋劣識故。將劣就勝。以彰其名。眼之識故。依主釋也。或以別簡通。依主。即別名勝。通名劣。二依士釋者。謂劣法是勝法之士用故。今將劣法解於勝法。勝法從劣法以彰名。如言擇滅無為。擇滅是有為即劣。無為即勝。將勝就劣以彰名。依士釋。是知心王為勝。一切法盡是心法。又心是所依即勝。法是能依即劣。以劣顯勝。心之法故。即依主釋。無有一法不屬心者。若以一切法顯心。以劣彰勝。法之心故。即依士釋。所以宗鏡內。於持業。有財依主。依士。隣近。帶數。六釋之中。不出持業依主等二釋。下文不更一一廣明。以一例諸。自然無惑。 > Answer: In terms of the shared door of their own-characteristics (svalakṣaṇa), they cannot be distinguished. In terms of the different doors of their common characteristics (sāmānyalakṣaṇa), they seem to be distinguished according to the meanings. In terms of nature and characteristics, there are nine names. As encompassing the internal and external, there are fully five meanings. The nine names are: first, eye-consciousness; second, ear-consciousness; third, nose-consciousness; fourth, tongue-consciousness; fifth, body-consciousness; sixth, mental consciousness (manovijñāna); seventh, manas-consciousness; eighth, ālayavijñāna; and ninth, pure consciousness (amalavijñāna). The five meanings are: first, consciousness's own-characteristic, meaning the self-verifying part (svasaṃvittibhāga) of consciousness; second, what is transformed by consciousness, because all realms arise from the mind; third, association with consciousness, because mental factors such as sensation and ideation occur simultaneously; fourth, states of consciousness, such as the four characteristics upon consciousness; fifth, the true characteristic of consciousness, meaning that the tathatā of twofold emptiness is the real nature of consciousness. From the above on, all phenomena are not apart from consciousness; they are collectively named representation-only (vijñaptimātra). Therefore, one knows that whether characteristics or nature, whether realm or mind, down to distinct states, all are representation-only. Unfolding and gathering without separation, whole and parts are simultaneous—just as clouds and mist rely upon empty space, or as surging waves emerge from the ocean. Furthermore, ancient masters extensively explained vijñaptimātra as having ten gates of meaning, clarifying these two words 'representation-only' (wei-shi): first explaining them separately, then explaining them together. First, explaining them separately: first 'only' (wei) and then 'consciousness' (shi). First, the character 'only' (wei) has three meanings. The first is the meaning of rejection and retention: 'rejecting' means rejecting the grasped self and phenomena; 'retaining' means grasping and retaining the two natures of other-dependence (paratantra) and consummate reality (pariniṣpanna). The Vijñaptimātratāsiddhiśāstra states: 'The word "only" is used to dispel the self and phenomena apart from consciousness, not to deny mental factors and unconditioned phenomena that are not apart from consciousness.' The second is the meaning of determination: it is determined that there are definitely no objects apart from the mind, and it is certain that there is the mind of internal consciousness. This addresses the Hīnayāna holding that there are objects apart from the mind, and Bhāviveka's refutation negating the internal mind. The third is the meaning of manifesting the superior: meaning that the mental kings are superior and mental factors and the like are inferior; here, it only manifests the superior and does not display the inferior. Master Gopā's Viṃśatikā-\[vijñaptimātratāsiddhi\] states: 'This statement of representation-only merely mentions the king's superiority, yet in principle encompasses the mental factors; just as saying "the king arrives" does not mean there are no ministers and assistants.' Next, explaining the character 'consciousness' (shi): it means discernment. It means the eight kinds of mental kings, which are the self-nature of consciousness, and so forth. Among the five categories and one hundred dharmas, both principle and phenomena are not apart from consciousness. Were it not so, tathatā would not be representation-only. Gathering the rest and reducing them to consciousness, the name 'consciousness' is collectively established. The sūtra states: 'The three realms are mind-only.' Next, explaining 'representation-only' combined: 'only' means rejecting, negating external objects so that objects are non-existent and not real; 'consciousness' is able to discern, designating the internal mind as existent, so that mind is existent and not non-existent. Combined, it is called representation-only (vijñaptimātra). 'Only' negates non-existence, which is the function; 'consciousness' expresses and designates existence, which is the substance. Gathering function back into substance, 'only' is itself 'consciousness'—a karmadhāraya compound (tautological compound). In the texts of the six compound interpretations, selecting the dharmas is marvelous. Now, wishing to discern both nature and characteristics, we briefly cite the two compounds of karmadhāraya and tatpuruṣa, which fit the present text. First, the karmadhāraya compound (interpretative compound of identity) has two kinds: first, holding the operation; second, shared reliance. As for holding the operation, 'holding' means upholding, and 'operation' means the operative function. If the substance of a dharma can uphold the function, and the function can reveal the substance, it is called 'holding the operation' (karmadhāraya). As when saying 'storehouse consciousness' (ālayavijñāna): consciousness is the substance and storehouse is the function; the substance of consciousness can uphold the storehouse function, hence it is called karmadhāraya. Or as 'the wonderful Dharma which is the lotus flower,' and so forth. Second, the shared reliance interpretation means that multiple functions share reliance upon a single substance, as when saying 'the body that is mortal birth and death,' 'the body that is transformational birth and death,' and the like. Therefore, all myriad dharmas take the mind as substance, and the myriad dharmas are the function. Dharmas are not apart from the mind, and function is not apart from substance. The substance of the mind can uphold the myriad dharmas; dharmas are mind, and function is substance—this is named the karmadhāraya interpretation. If all dharmas did not receive the upholding of one's own mind, not a single dharma could be established. Moreover, if there were no dharmas, there would be no operative function, and without function, the substance could not be revealed. Therefore, one knows that all dharmas are mind, and mind is all dharmas; substance and function mutually accomplish each other, being neither one nor two. Second, the tatpuruṣa compound (dependent determinative compound) has two kinds: first, relying upon the master (tatpuruṣa); second, relying upon the servant (karmakara-tatpuruṣa). As for relying upon the master: there are dharmas where the superior explains the inferior, bringing the inferior to the superior to manifest the name. As when saying 'eye-consciousness': the eye is the support and thus is superior; the consciousness is what relies upon it and thus is inferior. Because the superior eye explains the inferior consciousness, the inferior is brought to the superior to manifest its name: consciousness of the eye; hence it is a tatpuruṣa compound. Or distinguishing the general by the particular, tatpuruṣa: the particular name is superior, and the general name is inferior. Second, as for relying upon the servant: it means that the inferior dharma is the servant-function of the superior dharma; now the inferior dharma explains the superior dharma, and the superior dharma manifests its name from the inferior dharma. As when saying 'unconditioned \[cessation\] through analytical cessation' (pratisaṃkhyānirodha-asaṃskṛta): analytical cessation is conditioned and thus inferior; unconditioned is superior. Bringing the superior to the inferior to manifest the name is the 'relying upon the servant' compound. Thus we know that the mental king is superior and all dharmas are mental dharmas. Furthermore, the mind is the support and thus is superior; dharmas are what rely upon it and thus are inferior. Manifesting the superior through the inferior—the dharmas of the mind—is thus the tatpuruṣa compound. There is not a single dharma that does not belong to the mind. If one manifests the mind through all dharmas, displaying the superior through the inferior—the mind of dharmas—it is thus the relying-upon-the-servant compound. Therefore, within the Mirror of the Source, among the six compound interpretations—karmadhāraya, bahuvrīhi, tatpuruṣa, karmakara-tatpuruṣa, samīpa-tatpuruṣa, and dvigu—we do not go beyond the two interpretations of karmadhāraya and tatpuruṣa. Below, we shall not explain each extensively again; by exemplifying all through the one, naturally there will be no confusion. > — English (machine translation) (machine translation) - [Previous: 4.22](https://indike.org/pramana/in.bauddha.taisho.2016.4.22) - [Next: 4.24](https://indike.org/pramana/in.bauddha.taisho.2016.4.24) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2016.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4.23) — English, machine translation ## Linked texts (1) - [大乘百法明門論解](https://indike.org/pramana/in.bauddha.taisho.1836.1.45) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.4.23](https://indike.org/pramana/in.bauddha.taisho.2016.4.23) · Pramāṇa