宗鏡錄 4.7

4.7

答。有五種心。一率爾心。謂聞法創初。遇境便起。二尋求心。於境未達。方有尋求。三決定心。審知法體。而起決定。四染淨心。法詮欣厭。而起染淨。五等流心。念念緣境。前後等故。法苑義林云。辯五心相者。且如眼識。初墮。於境。名率爾墮心。同時意識。先未緣此。今初同起。亦名率爾。故瑜伽論云。意識任運散亂。緣不串習境時。無欲等生。爾時意識。名率爾墮心。有欲生時。尋求等攝故。又解深密經。及決擇論說。五識同時。必定有一分別。意識。俱時而轉。故眼俱意。名率爾心。初卒墮境故。此既初緣。未知何境為善為惡。為了知故。次起尋求。與欲俱轉。希望境故。既尋求已。識知先境。次起決定即解境故。決定已。識界差別。取正因等相。於怨住惡。於親住善。於中住捨。染淨心生。由此染淨意識為先。引生眼識。同性善染。順前而起。名等流心。如眼識生。耳等識亦爾。

Answer: There are five kinds of minds: First, the spontaneous mind (āpātika-citta), meaning that upon initially encountering phenomena when meeting an object, it immediately arises. Second, the seeking mind (paryeṣaka-citta), [meaning that] when the object is not yet understood, seeking then occurs. Third, the determining mind (niścitaka-citta), [meaning that] closely knowing the substance of the phenomenon, it gives rise to determination. Fourth, the defiled or pure mind (saṃkleśavyavadānika-citta), [meaning that] as the phenomenon expresses aversion or attraction, it gives rise to defilement or purity. Fifth, the outflowing-in-continuity mind (niṣyanda-citta), [meaning that] moment to moment it conditions objects, the preceding and succeeding [moments] being uniform. The Fayuan yilin [zhang] states: In distinguishing the characteristics of the five minds: for example, when the visual consciousness first falls upon an object, it is called the spontaneous falling mind. The simultaneous mental consciousness (manovijñāna), having not conditioned this before, now arises simultaneously for the first time, and is also called 'spontaneous.' Hence the Yogācārabhūmiśāstra says: 'When the mental consciousness naturally wanders and conditions an unaccustomed object without desire and so forth arising, at that time the mental consciousness is called the spontaneous falling mind. When desire arises, it is subsumed under seeking and the rest.' Furthermore, the Saṃdhinirmocanasūtra and the Viniścayasaṃgrahaṇī say: 'Simultaneous with the five consciousnesses, there must be a conceptualizing mental consciousness operating concurrently.' Therefore, the mind [mental consciousness] accompanying the visual [consciousness] is called the spontaneous mind, because it initially falls upon the object abruptly. Since it initially conditions [the object], not yet knowing whether it is good or bad, in order to fully comprehend it, seeking arises next, operating concurrently with desire because it seeks the object. Having sought it, it cognizes the preceding object, and next gives rise to determination, which is understanding the object. Having determined it, it recognizes the differences of the realms, grasps the characteristics of correct causes and so forth, abiding in evil toward enemies, abiding in good toward relatives, and abiding in equanimity toward neutrals, so that the defiled or pure mind arises. With this defiled or pure mental consciousness leading the way, it induces the visual consciousness to arise of the same nature—good or defiled—arising in conformity with what preceded, which is called the outflowing-in-continuity mind. As the visual consciousness arises, the auditory and other consciousnesses are also like this.