宗鏡錄 50.33

50.33

答。由第七為所依。第六方轉熏種。亦名共集。三緣慮名心者。謂能緣慮自分境故。即八箇識。各能緣慮自分之境。緣謂緣持。慮即思慮。若緣慮以解心。是通名。前五識唯緣五塵。是自分境。除諸根互用。及佛果位。第六識緣十八界及三世法。并一切有漏無漏世出世間法。為自分境。第七識緣第八見分。為自分境。第八識緣三境。為自分境。是頓常緣三境。以第八是常識。境常有故。不同前六識有間斷。所緣境又非常有。其第八正義。若欲界繫者。即緣欲界根身器界為自分境。若種子。即通緣三界為自分境。上二界亦爾。只除無漏種不能緣。以有漏無漏種。不相順故。由是但能持而不能緣。以持義通。緣義狹。喻如赤眼人把火。亦如頂上戴物。但持而不緣。只持令不散。不離識故。第四名了別識。即八箇識見分。皆能了別自所緣境。即眼識能了別色。乃至第八識能了別根身器界種子。即了別以解識。八識通名識。若了別麁境以解識。即於六轉名識。第五或名為意者。等無間故。即前念八識。與後念八識為依止。今取前念八識名意。若前念心不滅者。後念無因得生。依前滅處後方得生。於等無間。自類心不間隔。名等無間。大乘有二種。一思量意。即七識。二無間意。通八識。意者。是依止義。即如第七與第六為依止。故名意。若為等無間以解意。八識通名意。若思量以解意。第七獨名意。第六名心者。或第八名心。第七名意。第六名識。此第六義。是約勝彰名。謂積集集起以解心。第八獨名心。思量以解意。第七獨名意。了別麁境以解識。前六獨名識。即於八識。各具通別二名。為第八具二義名心。一積集集起義。二緣慮義。第七亦二。一思量義。二等無間義。前六名識亦二。一了別義。二了別麁境義。具四義名麁。一易可了知。乃至兒童亦知。二共許有。即三乘共許。三行相麁。為了別行相顯故。四所緣麁。即五塵是麁境。又九識中總分四段。每識別立十名。一第六識十名者。一對根得名。名為六識。二能籌量是非。名為意識。三能應涉塵境。名攀緣識。四能遍緣五塵。名巡舊識。五念念流散。名波浪識。六能辯前境。名分別事識。七所在壞他。名人我識。八愛業牽生。名四住識。九令正解不生。名煩惱障識。十感報終盡。心境兩別。名分段死識。二第七識十名者。一六後得稱。名為七識。二根塵不會。名為轉識。三不覺習氣。忽然念起。名妄想識。四無間生滅。名相續識。五障理不明。名無明識。六返迷從正。能斷四住煩惱。名為解識。七與涉玄途。順理生善。名為行識。八解三界生死。盡是我心。更無外法。名無畏識。九照了分明。如鏡顯像。名為現識。十法既妄起。恃智為懷。令真性不顯。名智障識。三第八識十名者。一七後得稱。名為八識。二真偽雜間。名為和合識。三蘊積諸法。名為藏識。四住持起發。名熏變識。五凡成聖。名為出生識。六藏體無斷。名金剛智識。七體非靜亂。名寂滅識。八中實非假。名為體識。九藏體非迷。名本覺識。十功德圓滿。名一切種智識。四第九識十名者。一自體非偽。名為真識。二體非有無。名無相識。三軌用不改。名法性識。四真覺常存。體非隱顯。名佛性真識。五性絕虛假。名實際識。六大用無方。名法身識。七隨流不染。名自性清淨識。八阿摩羅識。此翻名無垢識。九體非一異。名真如識。十勝妙絕待。號不可名目識。解節經云。佛告廣慧菩薩。此識或說名阿陀那。何以故。由此本識。能執持身故。或說名阿梨耶識。何以故。此本識於身常藏隱。同成壞故。或說名質多。何以故。此識色聲香味觸等。諸塵所生長故。廣慧。此本識。是識聚得生。謂眼識。乃至意識。依有識。眼根。緣外色塵。眼識得生。與眼識同一時共境。有分別意識起。若一眼識生。是時一分別意識生。與眼識共境。此眼識。若共二識。或三四五共起。是時一有分別意識。與五識共緣境生。如大水流。若有一能起浪因至。則一浪起。若二若多能起浪因至。則多浪起。是水常流。不廢不斷。復次於清淨圓鏡面中。若有一能起影因至。則一影起。若二若多能起影因至。則多影起。是圓鏡面不轉成影。亦無損滅。此本識猶如流水。及鏡面等。又成業論云。心有二種。一集起心。無量種子集起處故。二名種種心。所緣行相差別轉故。天台淨名疏云。一法異名者。諸經異名說真性實相。或言一實諦。或言自性清淨心。或言如來藏。或言如如。或言實際。或言實相般若。或言一乘。或言即是首楞嚴。或言法性。或言法身。或言中道。或言畢竟空。或言正因佛性。性淨涅槃。如是等種種異名。以皆是實相之異稱。故大智論偈云。般若是一法。佛說種種名。隨諸眾生類。為之立異字。大涅槃經云。如天帝釋。有千種名。解脫亦爾。多諸名字。又云。佛性者。有五種名。故皆是赴機利物。為立異名也。而法體是一。未曾有異。如帝釋千名。名雖不同。終是目於天主。豈有聞異名故。而言非實相理。如人供養帝釋。毀憍尸迦。供養憍尸迦。毀於帝釋。如此供養。未必得福。末代弘法者亦爾。或信賴耶自性清淨心。而毀畢竟空。或信畢竟空無所有。毀賴耶識自性清淨心。或言般若明實相。法華明一乘。皆非佛性。此之求福。豈不慮禍。若知名異體一。則隨喜之善。遍於法界。何所諍乎。又諸經內逗緣稱機。更有多名。隨處安立。以廣大義邊。目之為海。以圓明理顯。稱之曰珠。以萬法所宗。號之曰王。以能生一切。詺之曰母。但是無義之真義。多亦不多。無心之真心。一亦不一。故華嚴私記云。取決斷義。以智言之。取能生長。以地言之。取其高顯。以山言之。取其深廣。以海言之。取其圓淨。以珠言之。此上約有名。尚乃無數。更有無名。豈可測量。如大法炬陀羅尼經云。佛告諸菩薩。汝等勿謂。天定天也。人定人也。餓鬼定餓鬼也。乃至如一事有種種名。如一人有種種名。如一天。乃至餓鬼畜生。有種種名。亦復如是。亦有多餓鬼全無名字。於一彈指頃。轉變身體作種種形。如是眾生。於一時間現無量色身。云何可得呼其名也。若餓鬼等。有生處名字。受食名字。及壽命名字。若地獄眾生無有名字生處者。則其形亦無定。彼中惡業因緣未盡故。於一念中種種變身。釋曰。如地獄中。一日一夜之中。萬生萬死。又無間獄中。一一身無間。各各盡遍八萬四千由旬地獄之量。不相障礙。如云清淨妙法身。湛然應一切。今時人。將謂諸佛法身。能分能遍。不信眾生。亦一身無量身。以眾生業果不可思議故。是以經云。佛界不可思議。眾生界亦不可思議。

Answer: Because it takes the seventh [consciousness] as its support, the sixth can then operate to perfume seeds; hence it is also called "common accumulation." Third, it is called citta in the sense of "perceiving and considering": this means that it is able to perceive and consider its own assigned sphere. That is, the eight consciousnesses can each perceive and consider their own assigned spheres. "Perceiving" means grasping and sustaining; "considering" means deliberating and reflecting. If one interprets citta through perceiving and considering, this is a shared name: the first five consciousnesses perceive only the five sense-objects, which are their own assigned sphere, except in the case of mutual interchange of the sense-faculties and in the stage of the Buddha-fruit. The sixth consciousness perceives the eighteen dhātus and the dharmas of the three times, along with all conditioned and unconditioned, mundane and supramundane dharmas, as its own assigned sphere. The seventh consciousness perceives the darśanabhāga of the eighth as its own assigned sphere. The eighth consciousness perceives the three spheres as its own assigned sphere: it perceives the three spheres simultaneously and constantly, because the eighth is a constant consciousness and its spheres are constantly present—unlike the first six consciousnesses, which have interruptions and whose perceived spheres are also not constant. Its standard meaning in the eighth is: if bound to the desire realm, it perceives the sense-organs, physical body, and receptacle world of the desire realm as its own assigned sphere; as for seeds, it comprehensively perceives the three realms as its own assigned sphere. The same is true of the higher two realms. It is only that it cannot perceive untainted seeds, because tainted and untainted seeds are not mutually concordant. Thus it can only hold them but cannot perceive them. For the meaning of "holding" is broad, while the meaning of "perceiving" is narrow; it is like a person with red eyes holding fire, or like carrying an object on the crown of the head: one merely holds it without perceiving it. It only holds them so that they do not scatter, not departing from consciousness. Fourth, it is called consciousness (vijñāna) in the sense of "discernment": that is, the darśanabhāgas of the eight consciousnesses are all able to discern their own perceived spheres. That is, the eye-consciousness can discern form, and so on up to the eighth consciousness being able to discern the sense-organs, physical body, receptacle world, and seeds. If one interprets vijñāna through discernment, all eight consciousnesses share the name vijñāna; if one interprets vijñāna through the discernment of coarse objects, then vijñāna is applied to the six transforming consciousnesses. Fifth, it is also called manas because of "equal and immediate succession": that is, the eight consciousnesses of a prior moment serve as the support for the eight consciousnesses of a subsequent moment. Here, we take the eight consciousnesses of the prior moment and call them manas. If the mind of the prior moment did not cease, the subsequent moment would have no cause by which to arise; it is in reliance upon where the prior has ceased that the subsequent is able to arise. Regarding equal and immediate succession, minds of the same type are uninterrupted: this is called "equal and immediate." In the Mahāyāna there are two kinds: first, the manas of deliberation, which is the seventh consciousness; second, the manas of immediacy, which is common to the eight consciousnesses. "Manas" has the meaning of support: just as the seventh serves as the support for the sixth, it is therefore called manas. If one interprets manas through equal and immediate succession, all eight consciousnesses share the name manas; if one interprets manas through deliberation, the seventh is uniquely named manas. Sixth, it is called citta: alternatively, the eighth is named citta, the seventh is named manas, and the sixth is named vijñāna. This sixth meaning establishes the names according to preeminence. That is, if citta is interpreted through accumulating and originating accumulation, the eighth is uniquely named citta; if manas is interpreted through deliberation, the seventh is uniquely named manas; if vijñāna is interpreted through discerning coarse objects, the first six are uniquely named vijñāna. Thus, among the eight consciousnesses, each possesses both shared and distinct names: for the eighth possesses two meanings and is named citta—first, the meaning of accumulating and originating accumulation; second, the meaning of perceiving and considering. The seventh also has two: first, the meaning of deliberation; second, the meaning of equal and immediate succession. The first six being named vijñāna also has two: first, the meaning of discernment; second, the meaning of discerning coarse objects. Possessing four meanings is called coarse: first, it is easily known, even by children; second, it is commonly accepted to exist, that is, commonly accepted by the triyāna; third, its mental mode is coarse, because its mode of discernment is manifest; fourth, its perceived sphere is coarse, namely the five sense-objects are coarse spheres. Furthermore, within the nine consciousnesses, there are four divisions in total, with ten names uniquely established for each consciousness. First, the ten names of the sixth consciousness: 1. Named relative to its faculty, it is called the sixth consciousness. 2. Able to evaluate right and wrong, it is called the mental consciousness (manovijñāna). 3. Able to engage with dust-objects, it is called the grasping consciousness. 4. Able to perceive the five dust-objects comprehensively, it is called the consciousness of traversing the familiar. 5. Thought after thought drifting and scattering, it is called the billow consciousness. 6. Able to distinguish the objects before it, it is called the consciousness discerning states of affairs. 7. Wherever it is, destroying others, it is called the consciousness of self and person. 8. Drawn into birth by craving and karma, it is called the consciousness of the four entrenchments. 9. Causing correct understanding not to arise, it is called the consciousness of the obstacle of kleśas. 10. Once the recompense is exhausted, mind and object separate: it is called the consciousness of portioned death. Second, the ten names of the seventh consciousness: 1. Taking its designation after the sixth, it is called the seventh consciousness. 2. Where faculties and dust-objects do not meet, it is called the transforming consciousness. 3. Because of unaware habit-energy, thoughts suddenly arise: it is called the consciousness of false conception. 4. Arising and ceasing without interval, it is called the consciousness of continuity. 5. Obstructing the principle so that it is not clear, it is called the consciousness of avidyā. 6. Turning back from delusion to follow what is right, able to cut off the kleśas of the four entrenchments, it is called the consciousness of understanding. 7. Engaging in the profound path, according with principle to produce good, it is called the consciousness of practice. 8. Understanding that the saṃsāra of the three realms is entirely my own mind with no external dharmas, it is called the consciousness of fearlessness. 9. Illumining and discerning clearly, manifesting images like a mirror, it is called the manifesting consciousness. 10. Since dharmas falsely arise, cherishing reliance on cognition, it prevents the true nature from appearing: it is called the consciousness of the cognitive obstacle. Third, the ten names of the eighth consciousness: 1. Taking its designation after the seventh, it is called the eighth consciousness. 2. Real and false intermingling, it is called the consciousness of harmony. 3. Storing and accumulating all dharmas, it is called the repository consciousness (ālayavijñāna). 4. Sustaining and giving rise [to things], it is called the perfumed and changing consciousness. 5. Transforming ordinary beings into sages, it is called the consciousness of bringing forth. 6. The substance of the repository being uninterrupted, it is called the consciousness of adamantine cognition. 7. Its substance being neither quiet nor turbulent, it is called the consciousness of tranquil extinction. 8. Central and real, not artificial, it is called the consciousness of substance. 9. The substance of the repository not being deluded, it is called the consciousness of original awakening. 10. Its virtues being perfected, it is called the consciousness of sarvākārajñatā. Fourth, the ten names of the ninth consciousness: 1. Its self-nature being non-illusory, it is called the true consciousness. 2. Its substance being beyond existence and non-existence, it is called the signless consciousness. 3. Its normative function never changing, it is called the consciousness of dharmatā. 4. True awakening ever abiding, its substance neither hidden nor manifest, it is called the true consciousness of buddha-nature. 5. Its nature cut off from emptiness and falsehood, it is called the consciousness of the ultimate limit of reality. 6. Its great function having no fixed bounds, it is called the consciousness of the dharmakāya. 7. Flowing along yet unstained, it is called the consciousness of the intrinsically pure nature. 8. The amalavijñāna, which is translated as the undefiled consciousness. 9. Its substance being neither one nor different, it is called the consciousness of tathatā. 10. Supremely wondrous and beyond duality, it is called the ineffable consciousness. The Sūtra of Untying the Knots (Saṃdhinirmocanasūtra) says: "The Buddha addressed Bodhisattva Guṇākara: 'This consciousness is sometimes called ādāna. Why? Because this basic consciousness can appropriate and sustain the body. It is sometimes called ālaya. Why? Because this basic consciousness is constantly hidden in the body, sharing in its arising and destruction. It is sometimes called citta. Why? Because this consciousness is grown and nurtured by forms, sounds, scents, tastes, tactile objects, and so on. Guṇākara, this basic consciousness is that from which the collection of consciousnesses is able to arise: that is, the eye-consciousness and so on up to the mental consciousness. Dependent upon the basic consciousness and the eye-faculty, perceiving external form-dust, the eye-consciousness is able to arise. At the same time and with the same sphere as the eye-consciousness, a discerning mental consciousness arises. If a single eye-consciousness arises, at that time a single discerning mental consciousness arises, sharing its sphere with the eye-consciousness. If this eye-consciousness arises together with two, three, four, or five [consciousnesses], at that time a single discerning mental consciousness arises perceiving the sphere together with the five consciousnesses. Just as in a great river of water, if a single cause capable of raising waves arrives, then a single wave arises; if two or many causes capable of raising waves arrive, then many waves arise, and this water constantly flows without cessation or interruption. Furthermore, in the face of a pure, round mirror, if a single cause capable of raising a reflection arrives, then a single reflection arises; if two or many causes capable of raising reflections arrive, then many reflections arise, and that round mirror face does not turn into the reflection, nor is it damaged or destroyed. This basic consciousness is just like the flowing water and the mirror face.'" Furthermore, the Karmasiddhiśāstra says: "There are two kinds of citta: first, the citta of accumulating and originating, because it is the locus where immeasurable seeds accumulate and originate; second, the citta of manifoldness, because it operates with distinctions in the perceived mental modes." Tiantai's Commentary on the Vimalakīrtinirdeśa says: "As for the various names for one dharma, the sūtras explain the true nature and real mark under various names: sometimes calling it the One Real Truth, sometimes the intrinsically pure mind, sometimes the tathāgatagarbha, sometimes tathatā, sometimes the ultimate limit of reality, sometimes real-mark prajñā, sometimes the ekayāna, sometimes the Śūraṅgama, sometimes dharmatā, sometimes the dharmakāya, sometimes the Middle Way, sometimes ultimate emptiness, sometimes the buddha-nature as correct cause, or naturally pure nirvāṇa. Various different names such as these are all different designations for the real mark. Therefore a verse in the Mahāprajñāpāramitopadeśa says: / 'Prajñā is a single dharma; / The Buddha taught it under various names. / In accordance with the kinds of sentient beings, / He established different designations for it.' / The Mahāparinirvāṇasūtra says: 'Just as the god Indra has a thousand names, liberation likewise has many names.' It also says: 'Buddha-nature has five names.' Thus these are all establishing different names to meet the capacities and benefit living beings. Yet the substance of the dharma is one, never having had differences. Just as with the thousand names of Indra, though the names are not the same, in the end they refer to the lord of heaven. How could there be someone who, hearing different names, says that they are not the principle of the real mark? It is like a person who makes offerings to Indra but reviles Kauśika, or makes offerings to Kauśika but reviles Indra: such offerings will not necessarily obtain merit. Those who propagate the Dharma in the final era are also like this: some believe in the intrinsically pure mind of the ālaya but revile ultimate emptiness; some believe in ultimate emptiness and non-existence, reviling the intrinsically pure mind of the ālayavijñāna; some say that prajñā clarifies the real mark and the Lotus Sūtra clarifies the ekayāna, but neither is buddha-nature. In this seeking of merit, how can they not worry about calamity? If one knows that the names are different but the substance is one, then the good of rejoicing in accord will pervade the dharmadhātu. What would there be to dispute?" Furthermore, adapting to conditions and matching capacities within the sūtras, there are yet more names, established according to the occasion: from the aspect of vastness, it is designated the ocean; because of the appearance of roundly illumined principle, it is called the jewel; as that to which the myriad dharmas belong, it is called the king; because it can produce everything, it is named the mother. These are merely the true meaning of no meaning: being many, it is not many; the true mind of no-mind: being one, it is not one. Therefore the Huayan Personal Notes says: "Taking the meaning of decisive determination, we speak of it as cognition; taking the meaning of being able to produce and grow, we speak of it as the earth; taking its height and prominence, we speak of it as the mountain; taking its depth and vastness, we speak of it as the ocean; taking its round purity, we speak of it as the jewel. These above, speaking in terms of what has names, are still innumerable; what is beyond names—how could it be measured? Just as the Mahāvipuladhāraṇīsūtra says: 'The Buddha told the bodhisattvas: "Do not say that gods are fixedly gods, humans are fixedly humans, hungry ghosts are fixedly hungry ghosts, and so on. Just as one thing has various names, and one person has various names, one god—and so on up to hungry ghosts and animals—having various names is also like this. There are also many hungry ghosts who have no names at all, who within a finger-snap transform their bodies into various shapes. Such sentient beings manifest immeasurable bodily forms at a single time—how could one call them by a name? If hungry ghosts and the like have names according to their birthplace, names according to the food they receive, and names according to their lifespan, yet if the sentient beings in the hells have no names or birthplaces, their shapes are also not fixed. Because the conditions of their evil karma are not yet exhausted, within a single thought-moment they transform into various bodies.'" Commentary: Just as in the hells, within a single day and night there are ten thousand births and ten thousand deaths. Furthermore, in the Avīci Hell, each body is uninterrupted, each entirely pervading the measure of the eighty-four thousand yojanas of the hell without obstructing one another. Just as it is said, 'The pure, wondrous dharmakāya serenely responds to all.' People nowadays think that only the dharmakāyas of the buddhas can divide and pervade, not believing that a sentient being can also be one body and immeasurable bodies, because the karmic fruits of sentient beings are inconceivable. Thus the sūtra says: 'The realm of the buddhas is inconceivable; the realm of sentient beings is likewise inconceivable.'"