[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) › 50.31 # 宗鏡錄 50.31 宗鏡錄 50.31 - **Language:** Classical Chinese ### [50.31](https://indike.org/pramana/in.bauddha.taisho.2016.50.31) 答。為善惡業為能引。第八為所引。是能引家之果故。名引果。故是總報主。前六識名為滿果。有一分善惡別報來滿故。此滿業所招。名異熟生。非真異熟也。不具四義。唯第八是引果。真異熟識。具四義故。此通異生至十地。皆有異熟識名。至金剛心末。一剎那間永捨也。解脫道中。即成無垢識。名阿摩羅。即果中第八識。一純無漏。不攝一切染法種子故。不與雜染種現為所依故。唯與鏡智相應。名無垢識。又心之別名有六。一集起名心。唯屬第八。集諸種子起現行故。二積集名心。屬前七轉識。能熏積集諸法種故。或初集起屬前七轉識。現行共集熏起種故。後積集名心屬於第八。含藏積集諸法種故。此上二解雖各有能集所集之義。今唯取能集名心。如理應思。三緣慮名心。俱能緣慮自分境故。四或名為識。了別義故。五或名為意。等無間故。六或名心。又廣釋。一集起名心者。即第八識。集諸種子。起現行故。言集諸種子者。即色心人天三界有漏無漏一切諸法種子。皆是他第八識能集。猶如世間人庫藏。言起現行故者。為三界五趣有漏無漏一切色心等現行。皆從第八識生起。即第八識是能集起。一切色心等種子。是所集起。今但取能集起名心。今正取第八心王自證分。名集起心。相分是色。見分是用。證自證分落後邊故。為自證分。能集諸法種子。令不散失。復能起諸種現行功能。從無始來更不間斷故。獨有集起義。即知第八自證分。與識中種子為二因。便是此中集起二義。一為依持因。即是集義。二與力令生起因。即是起義。二積集名心者。亦第八識中持諸三界五趣種子故。第八得名含藏。積集。即第八自證分。能持舊種。故名積。又能集新熏。故名集。即知積集集起以解心。第八識獨名心。為正義故。唯識論云。能遍任持世出世間諸法種故。是藏識義。即自證分。是能任持。能積集。一切種子是所任持。所積集。前七名轉識者。轉為改轉。是不定義。即三性三量三境易脫不定。方名轉識。今第八唯是一類無記。又唯性境唯現量故。名不轉識。又集起名心。亦屬第七轉識。集者為集前七現行。言起者。即前七現行。各自有力。能熏生新種名起。且如眼識緣色時。必假同時意識。共集熏種。餘四識亦爾。 > Answer: Good and evil karma are that which leads, and the eighth is that which is led; because it is the fruit of that which leads, it is called a leading result, and is therefore the master of the comprehensive retribution. The first six consciousnesses are called completing results, because a portion of particular good and evil retributions comes to complete them; what is induced by this completing karma is called 'born of retribution' (vipākaja), not the true vipāka. Lacking the four meanings, only the eighth is the leading result and the true vipāka consciousness, because it possesses the four meanings. This extends from ordinary beings to the tenth bhūmi, all of which have the name vipāka consciousness; at the end of the vajropamasamādhi, it is permanently abandoned in a single kṣaṇa. In the path of liberation, it becomes the immaculate consciousness, called amala, which is the eighth consciousness in the fruit: entirely and purely uncontaminated, not containing any seeds of defiled dharmas, and not serving as the support for defiled seeds or active manifestations, it is associated solely with the mirror wisdom, and is called the immaculate consciousness. Furthermore, there are six alternate names for citta: first, called citta in the sense of gathering and arising, which belongs solely to the eighth, because it gathers seeds and gives rise to active manifestations; second, called citta in the sense of accumulating, which belongs to the first seven transforming consciousnesses, because they can perfume and accumulate seeds of various dharmas, or alternatively, the initial gathering and arising belongs to the first seven transforming consciousnesses, whose active manifestations jointly gather and perfume to give rise to seeds, while the subsequent accumulating is called citta belonging to the eighth, because it contains and accumulates the seeds of various dharmas (although both explanations above have the senses of active gathering and passive gathering, here we only take active gathering to be called citta, which should be considered in accordance with reason); third, called citta in the sense of cognitive consideration, because they can all cognize and consider their own respective spheres of objects; fourth, sometimes called vijñāna (consciousness), in the sense of discerning; fifth, sometimes called manas (mind/thought), in the sense of immediate succession; sixth, sometimes called citta. A further extensive explanation: 1. Called citta in the sense of gathering and arising: namely, the eighth consciousness, because it gathers seeds and gives rise to active manifestations. Saying that it 'gathers seeds' means that the seeds of all dharmas—matter, mind, humans, devas, the three realms, contaminated, and uncontaminated—are all capable of being gathered by this eighth consciousness, just like a granary or treasury of worldly people. Saying that it 'gives rise to active manifestations' means that all active manifestations of matter, mind, etc., across the three realms, five destinies, contaminated, and uncontaminated, are produced from the eighth consciousness; that is, the eighth consciousness is that which gathers and gives rise, while all seeds of matter, mind, etc., are that which is gathered and given rise to. Now, we take only that which gathers and gives rise to be called citta. Now, we properly take the svasaṃvittibhāga of the eighth mind-king to be called the citta of gathering and arising: the nimittabhāga is form, the darśanabhāga is function, and the saṃvittisvasaṃvittibhāga falls behind them; because the svasaṃvittibhāga can gather the seeds of dharmas without letting them be lost, and can further give rise to the functional capacity of these seeds into active manifestation, uninterrupted from beginningless time, it alone possesses the meaning of gathering and arising. Thus we know that the svasaṃvittibhāga of the eighth acts as two causes for the seeds within the consciousness, which are precisely the two meanings of gathering and arising here: first, acting as the supporting cause, which is the meaning of gathering; second, granting power to cause arising, which is the meaning of arising. 2. Called citta in the sense of accumulating: also because within the eighth consciousness are held the seeds of the three realms and five destinies, the eighth obtains the name of containing and accumulating. That is, the svasaṃvittibhāga of the eighth can hold old seeds, hence it is called 'accumulation' (ji), and it can also gather newly perfumed ones, hence it is called 'gathering' (ji). Thus one knows that in interpreting citta as accumulating and gathering-and-arising, the eighth consciousness alone is called citta, which is the standard doctrine. The Vijñaptimātratāsiddhiśāstra says: 'Because it can universally sustain the seeds of mundane and supramundane dharmas'—this is the meaning of the storehouse consciousness; that is, the svasaṃvittibhāga is that which sustains and that which accumulates, while all seeds are that which is sustained and that which is accumulated. The first seven are called transforming consciousnesses (pravṛttivijñāna): 'transforming' means altering and shifting, which has the meaning of being undetermined; only when the three natures, three pramāṇas, and three objects easily shift and are undetermined are they called transforming consciousnesses. The eighth is exclusively of a single category and morally indeterminate, and further is solely of the realm of real nature (vastu) and direct perception (pratyakṣa), hence it is called the non-transforming consciousness. Furthermore, called citta in the sense of gathering and arising also belongs to the seventh transforming consciousness: 'gathering' means gathering the active manifestations of the first seven; 'arising' means that the active manifestations of the first seven each have their own power to perfume and produce new seeds, which is called arising. For instance, when the visual consciousness cognizes form, it must rely on the simultaneous manovijñāna to jointly gather and perfume seeds; the remaining four consciousnesses are also like this. > — English (machine translation) (machine translation) - [Previous: 50.30](https://indike.org/pramana/in.bauddha.taisho.2016.50.30) - [Next: 50.32](https://indike.org/pramana/in.bauddha.taisho.2016.50.32) - [Up: 50](https://indike.org/pramana/in.bauddha.taisho.2016.50) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.50.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.50.31](https://indike.org/pramana/in.bauddha.taisho.2016.50.31) · Pramāṇa