宗鏡錄 52.2

52.2

夫第二能變識者。識論頌云。次第二能變。是識名末那。依彼轉緣彼。思量為性相。四煩惱常俱。謂我癡我見。并我慢我愛。及餘觸等俱。有覆無記攝。隨所生所繫。阿羅漢滅定。出世道無有。乃至應知。此意。但緣藏識見分。非餘。彼無始來。一類相續。似常似一故。恒與諸法為所依故。此唯執彼為自內我。我語勢故。說我所言。或此執彼是我之我。故於一見。義說二義。若作是說。善順教理。多處唯言有我見故。我我所執。不俱起故。未轉依位。唯緣藏識。既轉依已。亦緣真如。及餘諸法。平等性智。證得十種平等性故。為諸有情。緣解差別。示現種種佛影像故。釋云。此第七識。但緣見分。非餘相分種子心所等。唯緣見分者。謂無始時來。微細一類。似常似一。不斷故似常。簡境界。彼色等法。皆間斷故。種子亦然。或被損伏。或時永斷。由此遮計餘識為我。似一故。簡心所。心所多法故。何故不緣餘識。夫言我者。有作用相。見分受境。作用相顯。似於我故。不緣餘識。自證等。用細難知。

Regarding the second transforming consciousness, the verses of the Vijñaptimātratāsiddhiśāstra state: / "Next is the second transforming consciousness; / this consciousness is called manas. / Operating dependent on that and taking that as object, / its nature and characteristic are cogitation. / Four kleśas constantly accompany it: / namely, self-delusion and self-view, / together with self-conceit and self-love, / as well as other [factors] such as contact; / it is subsumed under the veiled-unspecified. / It is bound to whatever [realm] one is born into, / and is absent in the arhat, the cessation attainment, / and the supramundane path." / Down to: "It should be known that this manas takes only the darśanabhāga of the ālayavijñāna as its object, and nothing else. Because that [ālayavijñāna] has continued uniformly since beginningless time, seeming to be permanent and seeming to be one, and constantly serves as the support for all dharmas, this [manas] only grasps it as its inner self. Owing to the momentum of the expression 'self', the word 'what belongs to a self' (ātmasattā) is spoken; or else, this [manas] grasps that as the 'self of the self'. Therefore, with respect to a single darśana, two senses are doctrinally explained. If it is explained in this way, it well accords with teaching and reason, because in many places it is only said that there is self-view, and because the graspings of self and what belongs to a self do not arise together. In the stage prior to the transformation of the basis, it takes only the ālayavijñāna as object. Once the basis has been transformed, it also takes tathatā and the other dharmas as objects, because the wisdom of equality (samatājñāna) realizes the ten kinds of equality, and in order to manifest various images of the Buddha for sentient beings according to their distinct cognitive understandings." The commentary explains: "This seventh consciousness takes only the darśanabhāga as its object, and not the remaining nimittabhāga, seeds, caittas, and so forth. That it takes only the darśanabhāga as object means that from beginningless time, it is subtle, uniform, and seems permanent and seems one. It seems permanent because it is uninterrupted; this excludes cognitive objects, because those dharmas such as form are all interrupted. Seeds are also like this: they are either damaged and subdued, or at times permanently severed. By this, the reckoning of other consciousnesses as the self is excluded. It seems one; this excludes caittas, because caittas are multiple dharmas. Why does it not take the other consciousnesses as objects? The term 'self' has the characteristic of function. The darśanabhāga experiences objects, and its characteristic of function is apparent, resembling a self; therefore, it does not take the other consciousnesses as objects. The svasaṃvittibhāga and the like have functions that are subtle and difficult to know."