翻譯名義集 6.32

6.32

【質多耶】或名質帝，或名波茶。此方翻心。《黃庭經．五藏論》目之為神。西域外道計之為我。此土佛教翻緣慮心。此通八識，謂眼緣色，乃至第八緣根身種子器世間。故云：集起以解心，第八獨名心，緣慮以解心（緣謂緣持，慮即思慮），八識總名心。然此緣慮亦名慮知（《宗鏡》云：「無幽不矚，有法皆知，察密防微，窮今洞古，故謂之靈臺。」司馬彪云：「心為神靈之臺。」《莊子》云：「萬惡不可內於靈臺。」）。《百法論疏》：「心法有六種義：一、集起名心，唯屬第八，集諸種子，起現行故。二、積集名心，屬前七轉，能熏積集諸法種故。或初集起，屬前七轉，現行共集，熏起種故。或後積集名心，屬於第八，含藏積集，諸法種故。此上二解，雖各有能集所集之義，今唯取能集名心，如理應思。三、緣慮名心，俱能緣慮自分境故。四、或名為識，了別義故。五、或名為意，等無間故。六、或第八名心，第七名意，前六名識。」《入楞伽》云：「藏識說名心，思量性名意，能了諸境相，是故名為識。然第六意識，具有五種：一、定中獨頭意識，緣於定境，定境之中，有理有事。事中有極略色，極逈色，及定自在所生法處諸色。二、散位獨頭，緣受所引色，及遍計所起諸法處色，如緣空華鏡像彩畫所生者，並法處攝。三、夢中獨頭，緣夢中境。四、明了意識，依五根門，與前五識同緣五塵。五、亂意識，是散意識，於五根中狂亂而起，如患熱病，青為黃見，非是眼識，是此緣故。」《宗鏡》第六識具十名：一、從根得名，名為六識；二、能籌量是非，名為意識；三、能應涉塵境，名攀緣識；四、能遍緣五塵，名巡舊識；五、念念流散，名波浪識；六、能辨前境，名分別事識；七、所在壞他，名人我識；八、愛業牽生，名四住識；九、令正解不生，名煩惱障識；十、感報終盡，心境兩別，名分段死識。

[Cittaya] Also called citte, or pata. Here translated as 'mind' (citta). The Huangting jing and Wuzang lun designate it as the spirit. Non-Buddhists of the Western Regions cognize it as the self (ātman). In this land, Buddhism translates it as the 'mind of conditioning and deliberating' (yuanlü xin). This applies throughout the eight consciousnesses: that is, the eye conditions form, up to the eighth, which conditions the organic body, seeds, and the physical world. Therefore it is said: If defining 'mind' by collecting and generating (citta as cayana/upacaya), only the eighth is specifically called mind; if defining 'mind' by conditioning and deliberating (conditioning meaning grasping objects, and deliberating meaning cogitating), all eight consciousnesses are collectively called mind. However, this conditioning and deliberating is also called 'deliberative knowing' (The Zongjing lu states: "There is nothing hidden it does not behold, no dharma it does not know; it detects the subtle and guards against the minute, exhausts the present and penetrates antiquity, hence it is called the 'spiritual terrace'." Sima Biao says: "The mind is the terrace of the divine spirit." Zhuangzi says: "The ten thousand evils cannot be admitted into the spiritual terrace."). The Baifa lun shu states: "Mind-dharmas have six meanings: First, that which collects and generates is called mind, which belongs exclusively to the eighth [consciousness], because it collects all seeds and generates active manifestations. Second, that which amasses is called mind, which belongs to the preceding seven transforming [consciousnesses], because they are able to perfume and amass the seeds of all dharmas. Alternatively, the first 'collecting and generating' belongs to the preceding seven transforming [consciousnesses], because active manifestations gather together and perfume to generate seeds; while the latter 'amassing' being called mind belongs to the eighth, because it stores and amasses the seeds of all dharmas. Although the above two explanations each have the meanings of that which gathers and that which is gathered, now we only take that which gathers to be called mind; this should be considered in accordance with principle. Third, that which conditions and deliberates is called mind, because all are able to condition and deliberate upon their own respective objects. Fourth, it is also called 'consciousness' (vijñāna), because of the meaning of discerning. Fifth, it is also called 'mental faculty' (manas), because of being an immediate and equal antecedent. Sixth, alternatively, the eighth is called mind, the seventh is called mental faculty, and the preceding six are called consciousness." The Lankāvatāra-sūtra states: "The storehouse consciousness is said to be the mind; that whose nature is cogitation is called the mental faculty; that which is able to discern the marks of all objects, for this reason is called consciousness." Furthermore, the sixth mental consciousness possesses five varieties: First, the solitary mental consciousness in meditative absorption, which conditions the objects of meditative absorption, within which there are principle and phenomena; within phenomena there are extremely minute form, extremely distant form, and forms belonging to the sphere of dharmas born of sovereign mastery in meditative absorption. Second, the solitary [mental consciousness] in the dispersed state, which conditions form derived from reception, and various forms of the sphere of dharmas arisen from conceptualization, such as those produced by conditioning flowers in the sky, reflections in a mirror, or colorful paintings, all of which are subsumed under the sphere of dharmas. Third, the solitary [mental consciousness] in dreams, which conditions dream objects. Fourth, the clearly discerning mental consciousness, which, relying on the five sense faculties, together with the first five consciousnesses conditions the five dusts. Fifth, the deranged mental consciousness, which is a dispersed mental consciousness arisen wildly and confusedly in the five sense faculties, as when suffering from a fever, seeing blue as yellow; this is not the eye consciousness, but is due to this [deranged mental consciousness] conditioning it. The Zongjing lu gives ten names for the sixth consciousness: First, getting its name from the faculty, it is called the sixth consciousness; second, being able to calculate right and wrong, it is called the mental consciousness; third, being able to respond to and engage dust-objects, it is called the climbing-and-conditioning consciousness; fourth, being able to universally condition the five dusts, it is called the patrolling-the-accustomed consciousness; fifth, flowing and scattering from thought to thought, it is called the billow consciousness; sixth, being able to distinguish the objects before it, it is called the consciousness of distinguishing phenomena; seventh, wherever it is, destroying others, it is called the consciousness of self and person; eighth, drawn to rebirth by the karma of craving, it is called the consciousness of the four entrenchments; ninth, causing correct understanding not to arise, it is called the consciousness of the affliction hindrance; tenth, when the fruition retribution ends and mind and objects part company, it is called the consciousness of fragmented death.