[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) › 52.52 # 宗鏡錄 52.52 宗鏡錄 52.52 - **Language:** Classical Chinese ### [52.52](https://indike.org/pramana/in.bauddha.taisho.2016.52.52) 答。若無第七。則無凡可厭。無聖可欣。凡聖不成。染淨俱失。論云。是故定應別有此意。又契經說。無想有情。一期生中。心心所滅。若無此識。彼應無染。謂彼長時無六轉識。若無此意。我執便無。乃至故應別有染污末那。於無想天。恒起我執。由斯賢聖。同訶厭彼。又契經說。異生善染無記心時。恒帶我執。若無此識。彼不應有。謂異生類。三性心時。雖外起諸業。而內恒執我。內執我故。令六識中所起施等。不能亡相。故瑜伽說。染污末那。為識依止。彼未滅時。相了別縛。不得解脫。末那滅已。相縛解脫。言相縛者。調於境相。不能了達如幻事等。由斯見分相分所拘。不得自在。故名相縛。依如是義。有伽陀言。如是染污意。是識之所依。此意未滅時。識縛終不脫。釋云。於無想天。恒起我執。由斯賢聖。同訶厭彼者。有第七於彼起我執。是異生故。出定已後。復沈生死。起諸煩惱。聖賢訶彼。若無第七。不應訶彼。無過失果。由執我故。令六識中所起施等不能亡相者。此我外緣。行相麁動。非第七起。由第七故。第六起此。全由七生。增明為論。第六識中。我執體有間斷。通三性心。間雜生故。第七不緣外境生故。已上略錄第七末那。諸教同詮。群賢共釋。創入道者。此意須明。是起凡聖之因。宜窮體性。乃立解惑之本。可究根原。迷之則為人法。執之愚。悟之則成平等性之智。於諸識內。獨得意名。向有漏中。作無明主。不間不斷。無想定治而不消。常審常恒。四空天避而還起。雖有覆而無記。不外執而內緣。常起現行。能蔽真而障道。唯稱不共。但成染而潤生。是以欲透塵勞。須知要徑。將施妙藥。先候病原。若細意推尋。冥心體察。則何塵而不出。何病而不消。斷惑之門。斯為要矣。 > Answer: If there were no seventh, there would be no ordinary being to be reviled and no noble one to be sought; ordinary beings and noble ones would not be established, and both defilement and purity would be lost. The śāstra states: 'Therefore, there must definitely be this manas separately.' Furthermore, a sutra states: 'In non-conceptual sentient beings, throughout one lifetime, mind and mental factors are extinguished. If this consciousness did not exist, they should be without defilement'—meaning that they are without the six evolving consciousnesses for a long time; if this manas did not exist, the grasping of self would be absent—'and so forth; therefore, there must separately be a defiled manas that constantly gives rise to the grasping of self in the Non-conceptual Heaven. On this account, the worthy and noble together revile and detest it.' Furthermore, a sutra states: 'When ordinary beings have wholesome, defiled, or indeterminate minds, they constantly carry the grasping of self. If this consciousness did not exist, that should not be'—meaning that among the class of ordinary beings, when their minds are of the three natures, although they externally give rise to karmic actions, internally they constantly grasp a self; because they internally grasp a self, this causes the giving and so forth arising within the six consciousnesses to be unable to forget characteristics. Therefore, the Yogācārabhūmi says: 'The defiled manas is the support for consciousness. When it has not yet ceased, one cannot be liberated from the bond of characteristics and discerning. When manas has ceased, one is liberated from the bond of characteristics.' The 'bond of characteristics' refers to being unable to comprehend that objective characteristics are like illusory phenomena and so forth; because of this, the darśanabhāga is constrained by the nimittabhāga and cannot attain sovereignty; hence it is called the 'bond of characteristics'. In accordance with this meaning, a gāthā states: / 'Such a defiled manas / Is the support of consciousness. / While this manas has not ceased, / Consciousness is never freed from bondage.' / The commentary explains: Regarding 'Constantly gives rise to the grasping of self in the Non-conceptual Heaven; on this account, the worthy and noble together revile and detest it'—it is because the seventh consciousness gives rise to the grasping of self there and they are ordinary beings, so after emerging from meditative absorption, they sink back into saṃsāra and give rise to various kleśas; thus the noble and worthy revile them. If there were no seventh, they should not revile them, as there would be no faulty result. Regarding 'Because they grasp a self, this causes the giving and so forth arising within the six consciousnesses to be unable to forget characteristics'—this self conditions externally, and its activity is coarse and agitated, not arising from the seventh; yet it is due to the seventh that the sixth gives rise to this, produced entirely through the seventh, spoken of in terms of reinforcement. In the sixth consciousness, the substance of the grasping of self is intermittent, extending through minds of the three natures, because it arises interspersed; and this is because the seventh does not arise conditioning external objects. The above is an abridged record of the seventh manas, which all teachings equally explain and all the worthy together expound. For those newly entering the Path, this manas must be understood. It is the cause from which ordinary beings and noble ones arise, so one should thoroughly explore its substance and nature; it establishes the basis of liberation and delusion, so one may investigate its roots and origins. Deluded about it, one falls into the foolishness of grasping persons and dharmas; awakened to it, one accomplishes the wisdom of equality (samatājñāna). Among all the consciousnesses, it alone obtains the name of 'manas'. Within the contaminated, it serves as the master of avidyā. Never pausing and never broken, it is treated by the non-conceptual absorption yet not dispelled; constantly cogitating and ever persistent, it is avoided in the four formless heavens yet arises again. Although obscured, it is indeterminate; it does not grasp externally, but conditions internally. Ever producing active manifestation, it can obscure the true and obstruct the Path. It is solely termed 'unshared', merely establishing defilement and moistening rebirth. Therefore, if one wishes to penetrate worldly dust and toil, one must know the essential path; about to apply the wondrous medicine, one must first observe the origin of the disease. If one investigates with a subtle mind and contemplates profoundly with an unified heart, then what dust will not be escaped, and what disease will not be dispelled? In the gateway of severing delusion, this is indeed the essential. > — English (machine translation) (machine translation) - [Previous: 52.51](https://indike.org/pramana/in.bauddha.taisho.2016.52.51) - [Next: 52.53](https://indike.org/pramana/in.bauddha.taisho.2016.52.53) - [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.52.52) — English, machine translation ## Linked texts (2) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.5.678) — Classical Chinese - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.5.95) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.52.52](https://indike.org/pramana/in.bauddha.taisho.2016.52.52) · Pramāṇa