[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) › 52.14 # 宗鏡錄 52.14 宗鏡錄 52.14 - **Language:** Classical Chinese ### [52.14](https://indike.org/pramana/in.bauddha.taisho.2016.52.14) 答。論云。聖教正理。為定量故。謂薄伽梵處處經中。說。心意識三種別義。集起名心。思量名意。了別名識。是三別義。如是三義。雖通八識。而隨勝顯。第八名心。集諸法種。起諸法故。第七名意。緣藏識等。恒審思量為我等故。餘六名識。於六別境麁動間斷。了別轉故。如入楞伽頌說。藏識說名心。思量性名意。能了諸境相。是說名為識。釋云。雖通八識。皆名心意識。而隨勝顯。第八名心。為一切現行熏集諸法種。現行為依。種子識為因。能生一切法故。是起諸法。第七名意者。因中有漏。唯緣我境。無漏緣第八及真如。果上許緣一切法故。餘六識名識。於六別境。體是麁動。有間斷法。了別轉故。易了名麁。轉易名動。不續名間。各有此勝。各別得名。又論云。謂契經說。不共無明。微細恒行。覆蔽真實。若無此識。彼應非有。謂諸現生。於一切分。恒起迷理不共無明。覆真實義。障勝慧眼。如有頌說。真義心當生。常時為障礙。俱行一切分。謂不共無明。是故契經。說。異生類。恒處長夜。無明所盲。惛醉纏心。曾無醒覺。若異生位。有暫不起。此無明時。便違經義。謂異生位。迷理無明。有。行不行。不應理故。此依六識。皆不得成。應此間斷。彼恒緣故。許有末那。便無此失。釋云。如緣起經。有四無明。一現。二種。三相應。四不相應。或有為二。共。不共等。今說不共者。謂此微細常行。行相難知。覆無我理。蔽無漏智。名覆蔽真實。真實有二。一無我理。二無漏見。義有二義。一謂境義。見分境故。二謂義理。真如即理故。 > Answer: The treatise says: Because sacred teachings and correct reasoning are valid authorities. That is to say, the Bhagavān, across diverse sūtras, spoke of the three distinct meanings of citta, manas, and vijñāna. Accumulating and originating is called citta; pondering is called manas; and discerning is called vijñāna. These are the three distinct meanings. Although these three meanings apply generally across the eight consciousnesses, they are designated according to what is preeminent: The eighth is called citta because it accumulates the seeds of all dharmas and originates all dharmas; the seventh is called manas because, taking the ālayavijñāna and so forth as its object, it constantly and deliberately ponders them as a self and so forth; and the remaining six are called vijñāna because they discern and function with respect to the six distinct objects in a manner that is coarse, moving, and intermittent. As a verse in the Laṅkāvatārasūtra says: 'The ālayavijñāna is called citta; / that whose nature is pondering is called manas; / that which can discern the characteristics of objects / is that which is designated as vijñāna.' The commentary explains: Although they apply generally across the eight consciousnesses such that all are called citta, manas, and vijñāna, they are designated according to what is preeminent: The eighth is called citta because it is perfumed by and accumulates the seeds of all dharmas through all active manifestations, with active manifestations as the basis and the seed consciousness as the cause, being able to generate all dharmas; this is 'originating all dharmas.' As for the seventh being called manas, in the causal stage when it is defiled, it takes only the self as its object; when undefiled, it takes the eighth \[consciousness\] and tathatā as objects; and in the fruitional stage it is allowed to take all dharmas as objects. The remaining six consciousnesses are called vijñāna because, with respect to the six distinct objects, their substances are coarse and moving and they are intermittent dharmas, discerning and functioning \[accordingly\]. What is easily discerned is called 'coarse'; what alters and shifts is called 'moving'; and what is not continuous is called 'intermittent.' Each possessing these preeminent \[traits\], each separately receives its name. Furthermore, the treatise says: That is to say, a sūtra states that unshared avidyā operates subtly and constantly, concealing and obscuring the real. If this \[seventh\] consciousness did not exist, that \[avidyā\] could not exist. This means that all beings who are presently born constantly produce the unshared avidyā that misapprehends principle in all divisions \[of mind\], concealing the real truth and obstructing the eye of supreme wisdom. As a verse says: 'When the mind of true meaning is about to arise, / it constantly serves as an obstruction; / accompanying all divisions, / it is called unshared avidyā.' Therefore the sūtras say that the class of ordinary beings constantly abides in a long night, blinded by avidyā, their minds entangled in stupor and intoxication, never awakening. If in the stage of ordinary beings there were a time when this avidyā temporarily did not arise, that would contradict the meaning of the sūtra. To say that in the stage of ordinary beings the avidyā that misapprehends principle sometimes operates and sometimes does not operate is unreasonable. This cannot be established on the basis of the six consciousnesses, for these \[six\] are intermittent, whereas that \[avidyā\] constantly takes \[its object\]. If one accepts that manas exists, then there is no such fault. The commentary explains: As the Pratītyasamutpādasūtra states, there are four avidyās: first, manifest; second, seed; third, associated; fourth, unassociated. Or they are divided into two: shared and unshared, and so forth. What is now spoken of as unshared means that it operates subtly and constantly, its mode of activity being difficult to know; it conceals the principle of non-self and obscures undefiled wisdom, which is called 'concealing and obscuring the real.' 'Real' has two aspects: first, the principle of non-self; second, the undefiled view. 'Truth' (artha) has two meanings: first, the meaning of object, because it is the object of the darśanabhāga; second, the meaning of principle, because tathatā is precisely principle. > — English (machine translation) (machine translation) - [Previous: 52.13](https://indike.org/pramana/in.bauddha.taisho.2016.52.13) - [Next: 52.15](https://indike.org/pramana/in.bauddha.taisho.2016.52.15) - [Up: 52](https://indike.org/pramana/in.bauddha.taisho.2016.52) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.52.14) — English, machine translation ## Linked texts (2) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.5.543) — Classical Chinese - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.5.67) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.52.14](https://indike.org/pramana/in.bauddha.taisho.2016.52.14) · Pramāṇa