宗鏡錄 53.2

53.2

第三能變者。唯識論頌云。次第三能變。差別有六種。了境為性相。善不善俱非。此三能變。是了別境識。自證分是了別性。見分是了別相。有覆有記。識。以了境為自性。即復用彼為行相故。則了境者。是識自性。亦是行相。行相是用。故識論云。隨六根境。種類異故。或名色識。乃至法識。隨境立名。順識義故。謂於六境。了別名識。色等五識。唯了色等。法識通能了一切法。或能了別法。獨得法識名。故六識名。無相濫失。

Regarding the third transforming consciousness, the verse in the Vijñaptimātratāsiddhiśāstra states: / 'Next is the third transforming consciousness; / Its distinctions are of six kinds: / Discerning objects is its nature and characteristic; / Wholesome, unwholesome, and neither.' / These three transforming consciousnesses are the consciousnesses that discern objects. The svasaṃvittibhāga is the nature of discerning; the darśanabhāga is the characteristic of discerning. With obscured and indeterminate consciousness, taking the discerning of objects as its own nature, it then further uses that as its mental activity; thus the discerning of objects is the consciousness's own nature and also its mental activity. The mental activity is the function. Therefore, the Vijñaptimātratāsiddhiśāstra states: 'Because their types differ according to the six faculties and objects, they are called eye-consciousness up to mind-consciousness (dharmavijñāna). Names are established according to the objects, conforming to the meaning of consciousness'—that is, discerning with regard to the six objects is called consciousness. The five consciousnesses of form and so forth discern only form and so forth, while the mind-consciousness (dharmavijñāna) can discern all dharmas universally, or because it can discern dharmas, it alone obtains the name of dharmavijñāna; therefore, among the names of the six consciousnesses, there is no error of mutual confusion.