宗鏡錄 52.6

52.6

答。有二義。一名不必如義。彼無漏第七不名末那。名是假故。二能審思量無我相故。亦名末那。顯通無漏。即知此名。非唯有漏。論云。謂從無始。至未轉依。此意任運。恒緣藏識。與四根本煩惱相應。我癡者。謂無明。愚。於我相。迷無我理。故名我癡。我見者。謂我執。於非我法。妄計為我。故名我見。我慢者。謂倨傲。恃所執我。令心高舉。故名我慢。我愛者。謂我貪。於所執我。深生耽著。故名我愛。乃至此四常起。擾濁內心。令外轉識。恒成雜染。有情由此生死輪迴。不能出離。故名煩惱。釋云。此第七意。除四惑外。不與餘心所相應者。一恒故。二內執故。三一類境生故。所以不作意而向外馳求。唯任運而一向內執。此第七識。於五受中。唯捨受相應。論云。此無始來。任運一類緣內執我。恒無轉易。與變異受不相應故。

Answer: There are two senses. First, a name does not necessarily correspond to reality; that uncontaminated seventh [consciousness] is not named manas, because names are provisional. Second, because it can closely cogitate upon the characteristic of non-self, it is likewise named manas. This shows that it extends to the uncontaminated; thus we know that this name is not exclusively contaminated. The treatise states: "From beginningless time up to the point where the basis has not yet been transformed, this manas spontaneously and constantly takes the ālayavijñāna as object and is associated with the four fundamental kleśas. Self-delusion refers to avidyā: being ignorant of the characteristic of the self and deluded about the principle of non-self, it is therefore named self-delusion. Self-view refers to the grasping of a self: falsely reckoning non-self dharmas to be a self, it is therefore named self-view. Self-conceit refers to haughtiness: relying on the grasped self, it causes the mind to hold itself high, and is therefore named self-conceit. Self-love refers to self-rāga: deeply generating attachment to the grasped self, it is therefore named self-love." Down to: "These four constantly arise, agitating and defiling the inner mind, causing the outer transforming consciousnesses to be constantly defiled. By this, sentient beings transmigrate in saṃsāra and cannot escape; therefore they are named kleśas." The commentary explains: "The reason why this seventh manas, aside from the four delusions, is not associated with other caittas is: first, because it is constant; second, because it grasps inwardly; third, because it arises toward a uniform object. Therefore, it does not attend to things and race outward, but solely and spontaneously grasps inwardly in a uniform manner. Among the five feelings, this seventh consciousness is associated only with the feeling of equanimity (upekṣāvedanā). The treatise states: 'From beginningless time, this [manas] spontaneously and uniformly takes the internal as object and grasps it as a self, constantly without alteration; therefore, it is not associated with shifting feelings.'"