宗鏡錄 52.16

52.16

答。論云。應說四中。無明是主。雖三俱起。亦名不共。從無始際。恒內惛迷。曾不省察。癡增上故。乃至謂第七相應無明。無始恒行。障真義智。如是勝用。餘識所無。唯此識有。故名不共。又不共無明。總有二種。一恒行不共。餘識所無。二獨行不共。此識非有。釋云。主是自在義。為因依義。與彼為依。故名不共。何故無明。名為不共。謂從無始際。顯長夜常起。恒內惛迷。明一切時不了空理。曾不省察。彰恒執我。無循反時。此意總顯癡主自在義。一恒行不共者。此識俱是。今此所論。餘識無也。二獨行不共者。則與忿等相應起故。名為獨行。或不與餘俱起無明。獨迷諦理。此識非有。又不共無明者。無明是主故。名不共者。以主是不共義。不共。即是獨一之義。謂無明是闇義。七俱無明。恒行不斷。是長闇義。由長闇故。名為長夜。唯此無明。為長夜體。餘法皆無長夜之義。唯此獨有。故名不共。除此已外。餘法有一類長相續義。而無闇義。或有一類。雖有闇義。而無長相續義。應作四句分別。一者有是長而非是夜。如七俱貪等三及妙平二智相應心品等。二者有是夜而非是長。如前六識相應無明。三是長亦是夜。七俱無明是。四者非長非夜。前六識除無明。取餘貪等。及因中善等。并果。中觀察成事。二智相應心品等。今此七俱無明。准此不但不與餘識共。兼亦不與自聚貪等三共。謂雖與同聚貪等俱起。而貪等無長夜闇義。貪等以染著等為義。此以長闇為義。與彼不同。故名不共。此以第七恒時迷闇名不共。六識中者。無恒時義。但有獨起之義。名為不共。

Answer: The treatise says: One should explain that among the four, avidyā is the primary lord; though the three arise together with it, it is still called unshared. From the beginningless limit, it is constantly stuporous and deluded within, never examining itself, because delusion is predominant; up to the statement that the avidyā associated with the seventh constantly operates from beginningless time, obstructing the wisdom of the true meaning; such preeminent function is not present in the other consciousnesses and exists only in this consciousness, hence it is called unshared. Furthermore, unshared avidyā is of two kinds overall: first, constantly operating unshared [avidyā], which is absent in the other consciousnesses; second, independently operating unshared [avidyā], which does not exist in this [seventh] consciousness. The commentary explains: 'Primary lord' has the meaning of autonomy, and the meaning of being the causal support; because it serves as the support for those [other afflictions], it is called unshared. Why is avidyā called unshared? 'From the beginningless limit' reveals that it constantly arises throughout the long night. 'Constantly stuporous and deluded within' clarifies that at all times it fails to understand the principle of emptiness. 'Never examining itself' displays that it constantly grasps at a self without ever turning back. This meaning overall reveals the autonomous sense of delusion as the primary lord. First, 'constantly operating unshared [avidyā]' is that which accompanies this [seventh] consciousness; what is discussed here is absent in the other consciousnesses. Second, 'independently operating unshared [avidyā]' is called 'independently operating' because it arises in association with anger and so forth, or it is an avidyā that does not arise together with the others and solely deludes concerning the principle of truth; this does not exist in this [seventh] consciousness. Furthermore, regarding unshared avidyā: because avidyā is the primary lord, it is called unshared, for being the lord has the meaning of unshared, and unshared is precisely the meaning of being singular and solitary. That is to say, avidyā has the meaning of darkness; the avidyā accompanying the seventh operates constantly without interruption, which has the meaning of perpetual darkness. Because of perpetual darkness, it is called the 'long night.' Only this avidyā is the substance of the long night; other dharmas all lack the meaning of the long night. Only this one uniquely possesses it, hence it is called unshared. Apart from this, among the other dharmas there is a category that has the meaning of long continuity but lacks the meaning of darkness; or there is a category that, although having the meaning of darkness, lacks the meaning of long continuity. One should formulate a fourfold proposition to distinguish them: First, there are those that are 'long' but not 'night,' such as the three afflictions of rāga and so forth accompanying the seventh, and the mental factors associated with the two wisdoms of wonderful observation and equality. Second, there are those that are 'night' but not 'long,' such as the avidyā associated with the first six consciousnesses. Third, there is that which is both 'long' and 'night,' which is precisely the avidyā accompanying the seventh. Fourth, there are those that are neither 'long' nor 'night,' which are, excluding avidyā in the first six consciousnesses, the remaining rāga and so forth, the wholesome [mental factors] and so forth in the causal stage, and, in the fruitional stage, the mental factors associated with the two wisdoms of observing [and investigating] and accomplishing actions. Now, in accordance with this, this avidyā accompanying the seventh not only is unshared with the other consciousnesses, but furthermore is unshared with the three afflictions of rāga and so forth of its own grouping. That is to say, although it arises together with rāga and so forth of the same grouping, rāga and so forth lack the meaning of the darkness of the long night: rāga and so forth have the meaning of defiled attachment and so forth, whereas this has the meaning of perpetual darkness; being unlike them, it is called unshared. Here, it is called unshared on account of the seventh's constant delusion and darkness; in the six consciousnesses, there is no meaning of constancy, but only the meaning of arising independently, which is called unshared.