[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) › 52.4 # 宗鏡錄 52.4 宗鏡錄 52.4 - **Language:** Classical Chinese ### [52.4](https://indike.org/pramana/in.bauddha.taisho.2016.52.4) 答。夫言我者。是自在義。萬物主義。與一切法而為所依。心所不然。不可為我。唯心王是所依故。此第七識。恒執為內我。非色等故。不執為外我。若唯緣識。即唯起我。無有我所。我語勢故。論說我所言。非是離我。別起我所執。唯執第八是我之我。前五蘊假者。是第六所緣之我。後我第七所計。或前我前念。後我後念。二俱第七所計。或即一念計。此即是。此唯第七所計。或前是體。後是識用。於一我見之上。亦義說之為我及所二言。實但一我見。多處唯言有我見故者。瑜伽論云。由此末那。我見慢等。恒共相應。顯揚論云。由此意根。恒與我見我慢等相應。我我所執。不俱起故者。行相及境。二俱別故。不可並生。無此事故。若已轉依位善心等可。然。彼非執故亦不可。例。人法二執。境是一故。若未起對治斷其我執。名未轉依唯緣藏識。初地已去。既轉依已。入無漏心。亦緣真如。及餘一切法。二乘無學等。唯緣異熟識。證得十種平等性者。佛地經云。一諸相增上喜愛。二一切領受緣起。三遠離異相非相。四弘濟大慈。五。無待大悲。六隨諸有情所樂示現。七一切有情我愛所說。八世間寂靜皆同一味。九世間諸法苦樂一味。十修植無量功德究竟。即知十地有情緣解意樂差別。能起受用身之影像。論云。未轉依位。恒審思重所執我相。已轉依位。亦審思量無我相故者。第七末那。以思量為自性故。攝論云。思量是意。即自證分。前第八識了別是行相。今既言意。故知即是第七行相。即是見分。體性難知。以行相顯。其實思量。但是行相。其體即是識蘊攝故。初地已前。二乘有學。恒審思量我相。知有漏末那。已轉依位。亦審思量無我相故。亦名末那。 > Answer: The term 'self' denotes the meaning of autonomy and the meaning of being the master of all things, serving as the support for all dharmas. Caittas are not like this and cannot be the self, because only the king of mind is the support. This seventh consciousness constantly grasps it as an inner self; because it is not form and the like, it is not grasped as an outer self. If it takes only the consciousness as object, then it only gives rise to \[the idea of\] self, and there is no 'what belongs to a self'. Owing to the momentum of the expression 'self', the treatise speaks the words 'what belongs to a self'; it is not that, separate from the self, an additional grasping of what belongs to a self arises. It solely grasps the eighth \[consciousness\] as the 'self of the self'. The former self of the five aggregates as a provisional entity is the self taken as object by the sixth \[consciousness\]; the latter self is what is reckoned by the seventh. Or, the former self is the preceding thought-moment and the latter self is the succeeding thought-moment—both being reckoned by the seventh. Or, it is reckoned in a single thought-moment: this very one is \[the self\]—this is reckoned solely by the seventh. Or, the former is the substance and the latter is the function of the consciousness. Upon a single self-view, it is also doctrinally spoken of with the two expressions 'self' and 'what belongs to it'; in reality there is only one self-view. As for 'in many places it is only said that there is self-view': the Yogācārabhūmiśāstra states: 'Because of this manas, self-view, conceit, and so forth are constantly associated together.' The Prakaraṇāryavācāśāstra states: 'Because of this mental faculty (manendriya), it is constantly associated with self-view, self-conceit, and so forth.' As for 'because the graspings of self and what belongs to a self do not arise together': their mental modes (ākāra) and cognitive objects are both distinct; therefore they cannot arise simultaneously, for there is no such state of affairs. If it is in the stage where the basis has already been transformed, with wholesome mental states and so forth, it is permissible; however, because they are not grasping, this cannot serve as a parallel. In the two graspings of person and dharma, their object is one. If one has not yet aroused the antidote to sever its grasping of a self, this is called the state prior to the transformation of the basis, wherein it takes only the ālayavijñāna as object. From the first bhūmi onward, once the basis has been transformed and one enters the uncontaminated mind, it also takes tathatā and all other dharmas as objects. The non-learners and others of the two vehicles take only the maturation consciousness (vipākavijñāna) as object. As for 'realizing the ten kinds of equality': the Buddhabhūmisūtra states: 'First, sovereign delight and affection for all marks; second, experiencing the dependent origination of all things; third, being far removed from distinct marks and non-marks; fourth, vastly rescuing with great loving-kindness; fifth, great compassion that is non-dependent; sixth, manifesting according to what sentient beings delight in; seventh, the teachings of self-love for all sentient beings; eighth, the world and tranquility being entirely of one single taste; ninth, the worldly dharmas of suffering and pleasure being of one single taste; tenth, the ultimate culmination of cultivating and planting immeasurable merits.' That is, one knows the distinct inclinations and cognitive understandings of sentient beings in the ten bhūmis, and can give rise to the image of the enjoyment body (saṃbhogakāya). The treatise states: 'In the stage prior to the transformation of the basis, it constantly and closely cogitates upon the characteristic of the grasped self; in the stage after the basis has been transformed, it also closely cogitates upon the characteristic of non-self.' This is because the seventh, manas, takes cogitation as its own nature. The Mahāyānasaṃgraha states: 'Cogitation is manas'—that is, the svasaṃvittibhāga. The discernment of the previous eighth consciousness is its mental mode (ākāra). Now, since it is called manas, we know that this is precisely the mental mode of the seventh, which is the darśanabhāga. Its essential nature is difficult to know, so it is made apparent through its mental mode. In reality, cogitation is merely its mental mode, while its substance is subsumed under the consciousness aggregate. Prior to the first bhūmi, the learners of the two vehicles constantly and closely cogitate upon the characteristic of a self, knowing it to be the contaminated manas; in the stage after the basis has been transformed, because it also closely cogitates upon the characteristic of non-self, it is likewise named manas. > — English (machine translation) (machine translation) - [Previous: 52.3](https://indike.org/pramana/in.bauddha.taisho.2016.52.3) - [Next: 52.5](https://indike.org/pramana/in.bauddha.taisho.2016.52.5) - [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.52.4) — English, machine translation ## Linked texts (1) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.5.173) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.52.4](https://indike.org/pramana/in.bauddha.taisho.2016.52.4) · Pramāṇa