翻譯名義集 6.27

6.27

《華嚴》云：「諸業虛妄積集名心，末那思量，意識分別，眼等五識了境不同。愚癡凡夫不能知覺，怖老病死，求入涅槃。生死涅槃二俱不識，於一切境，妄起分別。」《楞伽》云：「略說有三種識，廣說有八相。何等為三？謂真識（《宗鏡》云：『不為垢法之所染，寧為淨法之所治。非生死之所羈，豈涅槃之能寂。遂稱識主，故號心王。』）、現識及分別事識。大慧！譬如明鏡持諸色像，現識現處亦復如是（《密嚴經》云：『譬如殊勝寶，野人所輕賤，若用飾冕旒，則為王頂戴。如是賴耶識是清淨佛性，凡位恒雜染，佛果常保持。如美玉在水，苔衣所纏覆。賴耶處生死，習氣縈不現。於此賴耶識，有二取相生。如蛇有二頭，隨樂而同往。賴耶亦如是，與諸色相俱。一切諸世間，取之以為色。惡覺者迷惑，計為我我所。若有若非有，自在作世間。賴耶雖變現，體性恒甚深。於諸無智人，悉不能覺了。』）。大慧！現識及分別事識，此二壞不壞相（五識得塵，即滅是壞。熏入八識為種，是不壞）展轉因（七識執八識為我，八識引五識取塵）。大慧！不思議熏（賢首云：『謂無明能熏真如，不可熏處而能熏，故名不思議熏。又熏則不熏，不熏之熏，名不思議熏。』），及不思議變（謂真如心受無明熏，不可變異而變異，故云不思議變。又變即不變，不變之變，名不思議變。《勝鬘》中，不染而染，染而不染，難可了知者，謂此不思議也），是現識因（所起現識行相微細，於中亦有轉識業識，舉麤顯細，故但名現識，即是不相應心也）。大慧！取種種塵（即是現識所現境界，還能動彼心海，起諸事識之波浪也），及無始妄想熏（即彼和合心海之中，妄念習氣無始已來熏習不斷，未曾離念，故此塵及念，熏動心海種種識生。以妄念及塵麤而且顯，故所起分別事識行相麤顯，成相應心也），是分別事識因。」又云：「譬如巨海浪，斯由猛風起，洪波鼓溟壑，無有斷絕時。藏識海常住（《華嚴論》云：『世尊於南海中楞伽山說法，其山高峻，下瞰大海，傍無門戶。得神通者，堪能昇住。乃表心地法門，無心證者方能升也。下瞰大海，表其心海本自清淨，因境風所轉，識浪波動，欲明達境心空境亦自寂。心境俱寂，事無不照。猶如大海無風，日月森羅煥然明白。此經意直為根熟頓說種子業識為如來藏，異彼二乘滅識趣寂者，故亦為異彼般若修空菩薩增勝者，故直明識體本性全真，便明識體即成智用，如海無風境象自明。異彼《深密》別立九識，接引初根，漸令留惑長大菩提，故不令其心植種於空，亦不令心猶如敗種。《解深密經》乃是入惑之初門，《楞伽》、《維摩》直示惑之本實。故《楞伽》明八識為如來藏，《淨名》即觀身實相，觀佛亦然。』），境界風所動，種種諸識浪，騰躍而轉生（《密嚴經》云：『賴耶為於愛，所熏而增長。既自增長已，復增於餘識。展轉不斷絕，猶如於并轉。以有諸識故，眾趣而生起。於是諸趣中，識復得增長。識與世間法，更互以為因。譬如河流水，前後而不斷。亦如芽與種，相續而轉生。各各相差別，分別而顯現。』）。」又《楞伽》「大慧白佛：『惟願世尊！更為我說陰入界生滅。彼無有我，誰生誰滅？愚夫者依於生滅，不覺苦盡，不識涅槃（《華嚴》云：「愚癡凡夫，不能知覺。怖老病死，求入涅槃。生死涅槃，二俱不識，於一切境，妄起分別」）。』佛告大慧：『如來之藏，是善不善因，能遍興起一切趣生。譬如伎兒變現諸趣（《唯識論》云：「能變有二種：一、因能變，謂第八識中等流、異熟二因習氣。等流習氣，由七識中善惡無記熏令生長。異熟習氣，由六識中有漏善惡熏令生長。二、果能變，謂前二種習氣力故，有八識生現種種相。等流習氣因緣故，八識體相差別而生，名等流果，果似因故。異熟習氣為增上緣，感第八識酬引業力恒相續故，立異熟名。感前六識酬滿業者，從異熟起名異熟生，不名異熟，有間斷故。即前異熟及異熟生，名異熟果，果異因故。」又《唯識論》明四種變，一共中共云云），離我我所不覺彼故，三緣和合方便而生。外道不覺，計著作者。為無始虛偽惡習所熏，名為識藏（《密嚴經》云：「藏識持於世，猶如線穿珠，亦如車有輪，隨於業風轉。陶師運輪杖，器成隨所用。藏識與諸界，共力無不成。內外諸世間，彌綸悉周徧。譬如眾星象，布列在虛空。風力之所持，運行常不息。如空中鳥跡，求之不可見。然鳥不離空，頡頏而進退。藏識亦如是，不離自他身。如海起波濤，如空含萬象。」）。生無明住地，與七識俱，如海浪身，常生不斷。離無常過，離於我論，自性無垢，畢竟清淨。其餘諸識，有生有滅，意意識等，念念有七因，不實妄想，取諸境界，種種形處，計著名相，不覺自心所現色相，不覺苦樂，不至解脫。』」又偈曰：「心如工伎兒（八識妄動如牽線主），意如和伎者（七識執我如應和人），五識為伴侶（五識取塵如共和伎），忘想觀伎眾（六識分別如看眾人）。」《大乘入楞伽》云：「心能積集業，意能廣積集，了別故名識，對現境說五。」《婆沙》「問：『此三何別？』答：『或別不別。言不別者，心即意識。如火名焰，亦名為熾，亦名燒薪。秖是一心，有三差別。言有別者，名即差別。或云：過去名意，未來名心。現在名識。或云：在界名心，在入名意，在陰名識。或云：雜色名心，如六道由心；繫屬名意，如五根屬意；語想名識，如分別屬識。』」又妙樂引《俱舍》云：「集起名心，思量名意，了別名識。在彼一向全無即理。若大乘中，八識名心，七識名意，六識名識。彼教為迷，又無即理，故偏小教有漏之法。全無性淨即常住理，知之者寡。」《大寶積經》「佛言：『所言識者，謂能了別。眼所知色，耳所知聲，鼻所知香，舌所知味，身所知觸，意所知法，是名為識。所言智者，於內寂靜，不行於外，唯依於智。不於一法而生分別及種種分別，是名為智。』」《大乘同性經》「楞伽王白佛：『云何眾生，捨此壽命受彼壽命，捨此故身受彼新身？』佛言：『眾生捨此身已，業風力吹，移識將去。自所受業，而受其果。』」圭山云：「欲驗臨終受生自在不自在，但驗尋常行心塵境自由不自由，二六時中當省察耳。」

The Avataṃsaka states: 'The false accumulation of karma is called citta (mind); manas deliberates; vijñāna (consciousness) discriminates; and the five consciousnesses, such as the eye, perceive distinct objects. Deluded ordinary beings are incapable of knowing and perceiving this; fearing aging, sickness, and death, they seek to enter nirvāṇa. Knowing neither saṃsāra nor nirvāṇa, they falsely give rise to discrimination with respect to all objects.'

The Laṅkāvatāra states: 'Briefly speaking, there are three kinds of consciousness; spoken broadly, there are eight modes. What are the three? They are the true consciousness (the Zongjing states: "It is not defiled by defiled phenomena, nor is it purified by pure phenomena. It is not bound by saṃsāra, nor can nirvāṇa quiet it. Consequently it is called the master of consciousness, and hence named the mind-king"), the manifesting consciousness, and the object-discriminating consciousness. Mahāmati! Just as a bright mirror retains all forms and images, the locus wherein the manifesting consciousness appears is also like this (the Ghanavyūha Sūtra states: "Just as an exquisite jewel, though slighted and despised by a rustic, is worn upon the crown of a king if used to adorn the royal diadem, so too this ālaya-consciousness is the pure Buddha-nature: in the stage of ordinary beings it is always defiled, while in the fruit of Buddhahood it is constantly preserved. Like fine jade in water covered over by moss, the ālaya abides in saṃsāra, entangled by latent impressions so that it does not appear. In this ālaya-consciousness, two grasping aspects arise: like a snake with two heads, it proceeds in unison as it pleases. The ālaya is also like this, coexisting with all forms and images. All worldly beings grasp it and consider it to be form. Those of wicked understanding are confused and reckon it as 'self' and 'what belongs to self'. Whether existent or nonexistent, it freely creates the worldly realms. Though the ālaya manifests transformations, its essential nature is ever profoundly deep. Those who lack wisdom are entirely unable to awaken to and comprehend it"). Mahāmati! The manifesting consciousness and the object-discriminating consciousness: the perishable and imperishable aspects of these two (when the five consciousnesses engage sense objects, their immediate cessation is perishable; their perfuming into the eighth consciousness as seeds is imperishable) are reciprocal causes (the seventh consciousness grasps the eighth consciousness as self, and the eighth consciousness leads the five consciousnesses to grasp sense objects). Mahāmati! Inconceivable perfuming (Xianshou says: "This means that ignorance is capable of perfuming true suchness; it perfumes where no perfuming is possible, hence it is called 'inconceivable perfuming'. Furthermore, perfuming is non-perfuming; the perfuming of non-perfuming is called 'inconceivable perfuming'") and inconceivable transformation (meaning that the mind of true suchness receives the perfuming of ignorance; changing where no change is possible, it is therefore called 'inconceivable transformation'. Furthermore, transformation is non-transformation; the transformation of non-transformation is called 'inconceivable transformation'. In the Śrīmālādevī, that which is undefiled yet defiled, and defiled yet undefiled, difficult to comprehend, refers to this inconceivable [process]) are the causes of the manifesting consciousness (the mental activity of the arising manifesting consciousness is subtle; within it there are also the transforming consciousness and the karma consciousness; mentioning the coarse to reveal the subtle, it is simply called the manifesting consciousness, which is indeed the non-associated mind). Mahāmati! Grasping various sense objects (namely the spheres of objects manifested by the manifesting consciousness, which are further able to stir that ocean of the mind and raise the waves of the various object-consciousnesses) and the perfuming of beginningless false imagination (namely, within that unified ocean of the mind, the latent impressions of false thoughts have perfumed without interruption from beginningless time, never having been separated from thought; therefore, these sense objects and thoughts perfume and stir the ocean of the mind, so that various consciousnesses arise. Because false thoughts and sense objects are coarse and apparent, the mental activities of the arising object-discriminating consciousness are coarse and apparent, forming the associated mind) are the causes of the object-discriminating consciousness.'

It also states: 'Just as waves upon the great ocean are raised by fierce winds, and the vast billows churn the deep abyss without any time of cessation, the ocean of the storehouse consciousness is constantly abiding (the Commentary on the Avataṃsaka states: "The Bhagavat preached the Dharma upon Mount Laṅkā in the Southern Sea. That mountain is lofty and precipitous, overlooking the great ocean below, with no gateways on its sides. Only those who have attained spiritual powers are able to ascend and abide there. This represents the Dharma-gate of the mind-ground: only those who realize it with no-mind can ascend. Overlooking the great ocean below represents that the ocean of this mind is fundamentally pure by nature; being turned by the winds of objects, the waves of consciousness surge and stir. It intends to clarify that when one realizes objects are empty, mind is empty and objects too are naturally tranquil. When mind and objects are both tranquil, there is nothing in phenomena that is not illuminated. It is like the great ocean without wind, wherein the sun, moon, and array of stars are brightly and clearly distinct. The intention of this sūtra is directly to expound, for those whose faculties are ripe, the seed karma consciousness as the tathāgatagarbha in an instantaneous manner, distinct from those of the two vehicles who extinguish consciousness and head toward quiescence, and also distinct from those bodhisattvas who cultivate emptiness according to the Prajñāpāramitā with augmented practice; therefore it directly clarifies that the substance of consciousness is inherently fully true in its fundamental nature, immediately clarifying that the substance of consciousness becomes the functioning of wisdom, just as the images of objects are naturally distinct when the ocean is without wind. This differs from the Saṃdhinirmocana, which separately posits nine consciousnesses to guide those of initial faculties, gradually causing them to retain afflictions and develop bodhi, so that their minds do not plant seeds in emptiness, nor are their minds like spoiled seeds. The Saṃdhinirmocana Sūtra is the initial gate of entering delusion, while the Laṅkāvatāra and the Vimalakīrti directly reveal the fundamental reality of delusion. Therefore the Laṅkāvatāra clarifies the eight consciousnesses as the tathāgatagarbha, and the Vimalakīrti [teaches that] contemplating the true mark of the body is contemplating the Buddha as well"), yet moved by the winds of external spheres, various waves of consciousness leap up and arise in succession (the Ghanavyūha Sūtra states: "The ālaya, being perfumed by craving, increases and grows. Having increased of itself, it further increases the remaining consciousnesses. Ceaselessly interacting in turn, they revolve together as it were. Because the various consciousnesses exist, the various destinies arise. Within these destinies, consciousness again attains increase. Consciousness and worldly dharmas mutually serve as causes for each other. Like the water of a flowing river, unbroken from before to after; also like a sprout and seed, arising continuously in succession; distinct in their individual characteristics, they appear through discrimination").'

Furthermore, in the Laṅkāvatāra: 'Mahāmati addressed the Buddha: "We only pray that the Bhagavat will further explain for my sake the arising and ceasing of the aggregates, realms, and sense fields. If they are devoid of a self, who arises and who ceases? The foolish, relying upon arising and ceasing, do not perceive the end of suffering and do not know nirvāṇa (the Avataṃsaka states: 'Deluded ordinary beings are incapable of knowing and perceiving this; fearing aging, sickness, and death, they seek to enter nirvāṇa. Knowing neither saṃsāra nor nirvāṇa, they falsely give rise to discrimination with respect to all objects')." The Buddha told Mahāmati: "The tathāgatagarbha is the cause of good and non-good; it can universally produce all destinies and births. It is like an actor manifesting the various destinies (the Vijñaptimātratāsiddhi states: 'There are two kinds of ability to transform: first, causal transformation, meaning the two causal latent impressions of equal flow and ripening within the eighth consciousness. Latent impressions of equal flow are perfumed, caused to grow, and produced by wholesome, unwholesome, and indeterminate [dharmas] within the seventh consciousness. Latent impressions of ripening are perfumed, caused to grow, and produced by defiled wholesome and unwholesome [dharmas] within the six consciousnesses. Second, fruitional transformation, meaning that due to the power of the preceding two kinds of latent impressions, the eight consciousnesses arise and manifest various characteristics. Through the conditions of latent impressions of equal flow, the substance and characteristics of the eight consciousnesses arise distinctively, which is called the fruit of equal flow, because the fruit resembles the cause. Latent impressions of ripening serve as the sovereign condition, bringing about the eighth consciousness to repay the pulling force of karma constantly and continuously; hence the name "ripening" is established. That which induces the first six consciousnesses to fulfill karma arises from ripening and is called "born of ripening", not "ripening", because it has interruptions. The aforesaid ripening and what is born of ripening are called the fruit of ripening, because the fruit differs from the cause.' Furthermore, the Vijñaptimātratāsiddhi clarifies four kinds of transformation: common within common, and so on). Because they do not awaken to its being devoid of a self and what belongs to a self, it arises by expedient means through the combination of the three conditions. Non-Buddhists do not awaken to this, and attach with calculation to an agent. Perfumed by beginningless false and evil habits, it is called the consciousness-store (the Ghanavyūha Sūtra states: 'The storehouse consciousness sustains the world, like a thread stringing jewels, and like a cart having wheels that turns following the wind of karma. A potter operates wheel and stick, and the vessel is completed according to its use. The storehouse consciousness, cooperating with the realms, leaves nothing uncompleted. The internal and external worlds are entirely encompassed and pervaded by it. Like the array of stars arranged in the empty sky, sustained by the power of the wind, their movements never cease. Like the tracks of a bird in the sky, which cannot be seen when sought; yet the bird does not depart from the sky, soaring up and down, advancing and retreating. The storehouse consciousness is also like this, not departing from one's own or others' bodies. Like the sea giving rise to billows, like empty space containing the myriad forms'). Abiding in the ground of ignorance, it coexists with the seven consciousnesses; like the body of ocean waves, it arises constantly without interruption. It is free from the fault of impermanence, free from doctrines of a self, inherently undefiled, and ultimately pure. The remaining consciousnesses have arising and ceasing: manas, mental consciousness, and so forth, in thought-moment after thought-moment have seven causes; through untrue false imagination, they grasp various spheres of objects, shapes, and loci, and calculate and cling to names and signs; not awakening to the forms and images manifested by their own mind, and not discerning suffering and pleasure, they do not arrive at liberation."'

Also, a verse says: 'The mind is like a master actor (the eighth consciousness falsely moving is like the puppet-master pulling the strings); the manas is like the respondent actor (the seventh consciousness grasping a self is like the responding performer); the five consciousnesses are companions (the five consciousnesses grasping sense objects are like co-performers); and false imagination is the audience watching the play (the sixth consciousness discriminating is like the spectators).'

The Mahāyānāvatāralankāvatāra states: 'The mind is able to accumulate karma; the manas is able to accumulate extensively; because of discrimination it is called consciousness; facing manifested objects, five are spoken of.'

The Vibhāṣā [states]: 'Question: What is the distinction among these three? Answer: They may be distinguished or not distinguished. When speaking of them as not distinguished: mind is simply manas and consciousness. Just as fire is called flame, is also called blaze, and is also called burner of firewood—it is merely one mind with three distinctions. When speaking of them as distinguished: the names are distinct. Some say: past is called manas; future is called citta; present is called vijñāna. Or some say: in the realms it is called citta; in the sense fields it is called manas; in the aggregates it is called vijñāna. Or some say: variegated forms are called citta, as the six destinies derive from the mind; belonging to is called manas, as the five sense faculties belong to the manas; conception through words is called vijñāna, as discrimination belongs to consciousness.'

Furthermore, Miaole, quoting the Kośa, says: 'Accumulating and giving rise is called citta; deliberating is called manas; discriminating is called vijñāna. In that [tradition], there is absolutely no principle of identity at all. If in the Mahāyāna, the eighth consciousness is called citta, the seventh consciousness is called manas, and the sixth consciousness is called vijñāna. Because that teaching is for the deluded and lacks the principle of identity, it is exclusively a teaching of the small vehicle concerning defiled phenomena. It completely lacks the principle of the inherently pure being the constantly abiding; those who understand this are few.'

The Mahāratnakūṭa Sūtra: 'The Buddha said: "What is called consciousness means being able to discriminate: form known by the eye, sound known by the ear, scent known by the nose, taste known by the tongue, touch known by the body, and phenomena known by the mind; this is called consciousness. What is called wisdom is being inwardly tranquil, not proceeding outwardly, relying solely upon wisdom. Not giving rise to discrimination or various discriminations with respect to any single phenomenon; this is called wisdom."'

The Daji tongxing jing: 'The King of Laṅkā addressed the Buddha: "How do sentient beings abandon this lifespan and receive that lifespan, abandon this old body and receive that new body?" The Buddha said: "When sentient beings have abandoned this body, blown by the power of karmic winds, consciousness is moved and led away; in accordance with the karma they have themselves contracted, they receive its fruit."' Guishan said: 'If one wishes to examine whether one will be autonomous or not autonomous in receiving birth at the time of death, one need only examine whether in ordinary times one's active mind is free or not free amidst sense objects; one ought to reflect and examine oneself during the twelve periods of the day.'