宗鏡錄 56.8.1

56.8.1

答。 有二義。 一前既說賴耶。 末那必執相應。 故不別說。 瑜伽云。 賴耶識起。 必第二識相應故。 又由意識緣外境時。 必內依末那為染污根。 方得生起。 是故隨說六麁。 必自依末那故。 亦不別說。 二以義不便故。 略不說之。 不便相者。 以無明住地動本靜心。 令心起和合成賴耶。 末那既無此義。 故。 前三細中略不說。 又由外境牽起事識。 末那無此緣外境義。 故六麁中亦略不說。 亦可計內為我。 屬前三細。 計外為我所。 屬後六麁故。 略不論也。 楞伽亦同此說。 彼經云。 大慧。 略有三義。 廣說八相。 何等為三。 謂真識。 現識。 分別事識。 即是六麁。 又顯識論。 但說二種識。 彼論云。 一切三界。 但唯有識。 識有二種。 一顯識。 即是本識。 此本識轉作五塵四大等。 二分別識。 即是意識。 於顯識中。 分別作人天。 長短。 大小。 男女諸物等。 分別一切法。 譬如依鏡。 影色得起。 如是緣顯識分別色得起。 又轉識。 能迴轉造作無量識法。 或轉作根。 或轉作塵。 轉作我。 轉作識。 如此種種不同。 唯識所作。 或於自於他。 互相隨逐。 於自則轉為五陰。 於他則轉為怨親中人。 一一識中。 皆具能所。 能分別是識。 所分別是境。 能即依他性。 所即分別性。 由如此義。 離識之外無別境。 但唯有識。 又轉識論明。 所緣識轉有二轉。 一轉為眾生。 二轉為法。 一切所緣。 不出此二。 此二實無。 但是識轉作二相貌也。 次明能緣識有三種。 一果報識。 即是阿賴耶識。 二執識。 即是阿陀那識。 三塵識。 即是六識。 果報識者。 為煩惱業所引。 故名果報。 亦名本識。 一切有為法種子所依止。 亦名宅識。 一切種子之所栖處。 亦名藏識。 一切種子隱伏之處。 又此阿賴耶識。 與五種心所法相應。 一觸。 二作意。 三受。 四思惟。 五想。 以根塵識三事和合生觸。 心恒動行。 名為作意。 受。 但是捨受。 思惟籌量可行不可行。 令心成邪成正。 名為思惟。 作意如馬行。 思惟如騎者。 馬但直行。 不能避就是非。 由騎者故。 令其離非就是。 思惟亦爾。 能令作意離漫行也。 此識及心法。 但是自性無記。 念念恒流如水流浪。 本識如流。 五法如浪。 乃至羅漢果。 此流浪法。 亦猶未滅。 是名第一本識。 依緣此識。 有第二執識。 此識以執著為體。 即末那。 與四惑相應。 此識名有覆無記。 亦有五種觸等心所法相應。 前細此麁。 此識及相應法。 至羅漢位究竟滅盡。 及入無心定。 亦皆滅盡。 是名第二識。 第三塵識者。 識轉似塵。 更成六種。 體通三性。 與十種遍行別境心所法相應。 及十善惡。 并大小或具三種受。 五識。 於第六意識。 及本識。 執識。 於此三識中。 隨因緣。 或時俱起。 或次第起。 以作意為因。 外塵為緣。 故識得起。 若先作意。 欲取色聲二塵。 後則眼耳二識。 一時俱起。 而得二塵。 若作意欲至某處著色聽聲取香。 後亦一時三識俱起。 得三塵。 乃至一時具五識。 俱起亦爾。 或前後次第而起。 唯起一識。 但得一塵。 皆隨因緣。 是故不同也。 如是七識。 於阿賴耶識中。 盡相應起。 如眾影像。 俱現鏡中。 亦如眾浪。 同集一水。 乃至如此識轉。 不離二義。 一能分別。 二所分別。 所分別既無。 能分別亦無。 無境可取。 識不得生。 以是義故。 唯識義得成。 何者。 立唯識義。 意本為遣境遣心。 今境界既無。 唯識又泯。 即是說唯識義成也。 已上能緣三種識。 亦是三能變。 又楞伽經云。 有三種識。 謂真識。 現識。 及分別事識。 譬如明鏡。 持諸色像。 現識處現亦復如是。

Answer: There are two meanings. First, since the ālayavijñāna was already mentioned before, the manas necessarily corresponds to grasping [it]; therefore it is not mentioned separately. The *Yogācārabhūmi* says: "When the ālayavijñāna arises, the second consciousness necessarily corresponds with it." Furthermore, when the manovijñāna grasps external realms, it necessarily relies internally upon the manas as its defiled sense-faculty before it can arise. Therefore, when the six coarsenesses are spoken of, they necessarily rely intrinsically on the manas; hence it is also not mentioned separately. Second, because it would be inappropriate to the context, it is omitted and not mentioned. As for the mark of inappropriateness: the stage of avidyā stirs the originally quiescent mind, causing the mind to arise and combine to form the ālayavijñāna. Since the manas does not have this function, it is omitted and not mentioned among the three subtle marks above. Furthermore, external objects draw forth the consciousness of states of affairs; since the manas does not have this function of grasping external objects, it is also omitted and not mentioned among the six coarse marks. It can also be said that grasping the internal as a self belongs to the preceding three subtleties, while grasping the external as what belongs to a self belongs to the subsequent six coarsenesses; hence it is omitted and not discussed. The *Laṅkāvatāra* also agrees with this explanation. That sūtra says: "Mahāmati, briefly there are three meanings, and extensively there are eight characteristics. What are the three? They are the true consciousness, the manifesting consciousness, and the consciousness that distinguishes states of affairs," which are the six coarsenesses. Furthermore, the *Xianshi lun* only speaks of two kinds of consciousness. That treatise says: "All the three realms are nothing but consciousness. Consciousness has two kinds: first, manifesting consciousness, which is the fundamental consciousness; this fundamental consciousness transforms into the five sense objects, the four great elements, and so forth. Second, discriminating consciousness, which is the manovijñāna; within the manifesting consciousness, it discriminates [and makes] humans and devas, long and short, large and small, male and female, various things, and so forth, discriminating all dharmas. For example, relying on a mirror, the reflected forms can arise; just so, conditioned by the manifesting consciousness, discriminating forms can arise." Furthermore, the transforming consciousness can revolve and produce immeasurable dharmas of consciousness: sometimes transforming into faculties, sometimes transforming into sense objects, transforming into a self, transforming into consciousnesses. Thus various and different [manifestations] are solely produced by consciousness. Either in oneself or in others, they mutually follow one another: in oneself, they transform into the five aggregates; in others, they transform into enemies, kin, and neutral persons. Within each single consciousness, both grasper and grasped are fully present: that which discriminates is consciousness, and that which is discriminated is the objective realm. The grasper is the paratantra-nature, and the grasped is the parikalpita-nature. Due to such a principle, apart from consciousness there is no separate objective realm; there is only consciousness alone. Furthermore, the *Zhuanshi lun* explains: "There are two transformations in the transformation of the consciousness that is grasped: first, transforming into sentient beings; second, transforming into dharmas. All grasped objects do not go beyond these two. These two do not truly exist; they are merely the consciousness transforming into two appearances." Next, it explains that the consciousnesses that can grasp are of three kinds: first, the retribution consciousness, which is the ālayavijñāna; second, the grasping consciousness, which is the ādānavijñāna; third, the object consciousness, which is the six consciousnesses. The retribution consciousness is drawn forth by kleśas and karma, hence it is called 'retribution'; it is also called the 'fundamental consciousness', being that upon which the seeds of all conditioned dharmas rely; it is also called the 'dwelling consciousness', being the dwelling place of all seeds; it is also called the 'storehouse consciousness', being the place where all seeds are hidden. Furthermore, this ālayavijñāna is associated with five kinds of mental factors (caitta): first, contact (sparśa); second, attention (manaskāra); third, feeling (vedanā); fourth, volition (cetanā); fifth, ideation (saṃjñā). With the harmonious combination of the three factors—faculty, object, and consciousness—contact is produced. The mind constantly moving and acting is called attention. Feeling is merely neutral feeling (upekṣā). Volition considers and deliberates what is practicable and impracticable, causing the mind to become improper or proper; it is called volition. Attention is like a running horse; volition is like the rider. The horse merely runs straight ahead and cannot avoid or pursue what is wrong or right. Because of the rider, it is made to leave what is wrong and follow what is right. Volition is also like this: it can make attention abandon unrestrained movement. This consciousness and its mental factors are merely indeterminate by their own nature (prakṛty-avyākṛta). Moment to moment, they constantly flow like flowing water and waves: the fundamental consciousness is like the flow, and the five dharmas are like the waves. Even up to the fruit of the arhat, this flowing and waving dharma is still not yet extinguished. This is called the first, the fundamental consciousness. Relying on and conditioned by this consciousness, there is the second, the grasping consciousness. This consciousness has grasping as its essence; that is, the manas, which corresponds with the four afflictions. This consciousness is named obstructed-indeterminate (nivṛtāvyākṛta). It is also associated with the five mental factors of contact and the rest; the former are subtle, while these are coarse. This consciousness and its corresponding dharmas are completely extinguished at the rank of arhat, and when entering the cessation samādhi (acittakasamādhi), they are also completely extinguished. This is called the second consciousness. Third, the object consciousness: the consciousness transforms to resemble sense objects, further becoming six kinds. Its nature extends across the three natures [of wholesome, unwholesome, and indeterminate]. It is associated with the ten omnipresent and particular mental factors, as well as the ten wholesome and unwholesome, and with greater and lesser [afflictions], or is endowed with the three kinds of feelings. The five consciousnesses, together with the sixth manovijñāna, as well as the fundamental consciousness and the grasping consciousness—among these three [classes of] consciousnesses, according to causes and conditions, sometimes arise simultaneously, and sometimes arise successively. With attention as the cause and external sense objects as the condition, the consciousnesses are able to arise. If one first pays attention, desiring to apprehend the two objects of form and sound, then subsequently the two consciousnesses of eye and ear arise simultaneously together and apprehend the two objects. If one pays attention desiring to go to a certain place to view form, hear sound, and apprehend fragrance, subsequently the three consciousnesses also arise simultaneously together and apprehend the three objects. Even having all five consciousnesses arising simultaneously together is also like this. Or they arise in front-and-back succession, where only one consciousness arises and apprehends only one object. All accord with causes and conditions, and therefore they are not the same. Such seven consciousnesses all arise in association within the ālayavijñāna, like many images appearing together in a mirror, and also like many waves collecting together in one water. And so on, until such transformation of consciousness does not depart from two meanings: first, that which discriminates; second, that which is discriminated. Since that which is discriminated does not exist, that which discriminates also does not exist. With no objective realm to be apprehended, consciousness cannot be produced. By this principle, the meaning of consciousness-only is established. Why is this? The establishment of the meaning of consciousness-only originally intended to dispel the objective realm and dispel the mind. Now that the objective realm does not exist, consciousness-only is also dissolved, which means that the explanation of the meaning of consciousness-only is accomplished. The above three kinds of consciousness that can grasp are also the three transformers (triviṃ-pariṇāma). Furthermore, the *Laṅkāvatārasūtra* says: "There are three kinds of consciousness: the true consciousness, the manifesting consciousness, and the consciousness that distinguishes states of affairs. Just as a clear mirror holds all forms and images, it appears in the locus of the manifesting consciousness; it is also like this."