翻譯名義集 6.33

6.33

【末那】唯識翻意。或云執我，亦云分別。唯識宗云：具足應言訖利瑟吒耶末那，此翻染污意，謂我癡、我見、我慢、我愛，四惑常俱，故名染污。常審思量，名之為意。思慮第八，度量為我，如是思量，唯第七有，餘識所無，故獨名意。復能了別，名之為識。前之六識，從根得名；此第七識，當體立號。《識論》頌云：「次第二能變，是識名末那。依彼轉緣彼，思量為性相。四煩惱常俱，謂我癡、我見，并我慢、我愛，及餘觸等俱，有覆無記攝。」《大乘入楞伽》「大慧問佛：『云何但說意識滅，非七識滅？』佛言：『大慧！以彼為因，及所緣故，七識得生。大慧！意識分別境界，起執著時，生諸習氣，長養藏識。由是意俱，我我所執，思量隨轉，無別體相，藏識為因，為所緣故。執著自心，所現境界，心聚生起，展轉為因。大慧！譬如海浪，自心所現境界，風吹而有起滅，是故意識滅時，七識亦滅。』」然《楞伽經》唯明三識，不辨七識者，準此文云無別體相，所以唯說八六二識。《起信》亦然。通源問：「現識屬第八，事識屬前六，何故不言第七識耶？」答：「七識名染污意，常時執取第八為我。是則若言第八，必兼第七。故《瑜伽論》云：『賴耶識起，必二識相應。』又，事識緣外境時，必依第七。是故不說。」《宗鏡》「問：『第六能斷惑成無漏，第七不能斷惑，何故亦成無漏？』答：『謂第七識，是第六所依根，第六是能依識。能依識既成無漏，第七所依亦成無漏。謂第六入生法二空觀時，第七識中俱生我法二執現行，伏令不起，故第七成無漏。』問：『何故第八是有漏耶？』答：『第八是總報主，持種受熏。若因中便成無漏，即一切有漏雜染種子，皆散失故，即便成佛。何用更二劫修行耶？』問：『前五既非是總報主，何故不成無漏？』答：『前五根是第八親相分，能變第八，既是有漏，所變五根，亦有漏。五根是所依，尚有漏，能依五識，亦成有漏也。』」《宗鏡》七識十名：「一、六後得名，稱為七識；二、根塵不會，名為轉識（《宗鏡》云：『轉為改轉是不定義，即三性三量三境，易脫不定，方名轉識。』）；三、不覺習氣忽然念起，名妄想識；四、無間生滅，名相續識；五、障理不明，名無明識；六、返迷從正，能斷四住煩惱，名為解識；七、與涉玄途，順理生善，名為行識；八、解三界生死，盡是我心，更無外法，名無畏識；九、照了分明，如鏡顯像，故名現識；十、法既妄起，恃智為懷，令真性不顯，名智障識。」

[Manas] In Yogācāra it is translated as 'mental faculty' (manas). Some also say it grasps the self, and some say it is discrimination. The Yogācāra school says: In full it should be called kliṣṭa-manas, which is here translated as the 'defiled mental faculty', meaning that the four delusions—self-delusion, self-view, self-pride, and self-love—are constantly concomitant with it; hence it is called defiled. Constantly examining and cogitating, it is called the 'mental faculty'. Cogitating upon the eighth [consciousness] and estimating it as the self, such cogitation belongs solely to the seventh and is absent in the other consciousnesses; therefore it alone is called the mental faculty. Furthermore, being able to discern, it is called 'consciousness'. The preceding six consciousnesses obtain their names from their faculties; this seventh consciousness establishes its name from its intrinsic nature. The verse in the Cheng weishi lun states: "Next is the second transformative [consciousness]; this consciousness is called manas. It evolves based on that and conditions that; cogitation is its nature and mark. Four afflictions are constantly concomitant with it: namely, self-delusion, self-view, along with self-pride and self-love, as well as the rest such as contact; it is subsumed under the obstructed and indeterminate." In the Mahāyāna Laṅkāvatāra-sūtra: "Mahāmati asked the Buddha: 'Why is it said only that the mental consciousness ceases, and not that the seven consciousnesses cease?' The Buddha said: 'Mahāmati! Taking that as cause and as object of conditioning, the seven consciousnesses are able to arise. Mahāmati! When the mental consciousness discriminates sensory realms and gives rise to attachment, it produces various habit-energies that nurture the storehouse consciousness. Consequently, together with the mental faculty, grasping at self and what belongs to self, cogitation evolves along with it, having no separate substantial mark, because it takes the storehouse consciousness as cause and as object of conditioning. Attached to the realms manifested by its own mind, the aggregate of minds arises, reciprocally serving as causes. Mahāmati! Just as ocean waves arise and cease blown by the wind over the realms manifested by one's own mind, for this reason, when the mental consciousness ceases, the seven consciousnesses also cease.'" However, that the Laṅkāvatāra-sūtra clarifies only three consciousnesses and does not distinguish seven consciousnesses is because, according to this text, it says there is no separate substantial mark, and so it speaks only of the eighth and sixth consciousnesses. The Awakening of Faith is also like this. Tongyuan asked: "The manifesting consciousness belongs to the eighth, and the phenomenal consciousness belongs to the first six; why does it not speak of the seventh consciousness?" The reply: "The seventh consciousness is called the defiled mental faculty, which constantly grasps the eighth as the self. Thus, if one speaks of the eighth, it necessarily includes the seventh. Therefore the Yogācārabhūmi-śāstra states: 'When the ālaya-consciousness arises, two consciousnesses necessarily correspond.' Furthermore, when the phenomenal consciousness conditions external objects, it must rely on the seventh. For this reason it is not mentioned." In the Zongjing lu: "Question: 'The sixth can sever afflictions and become undefiled; the seventh cannot sever afflictions, so why does it also become undefiled?' Answer: 'The seventh consciousness is the supporting faculty for the sixth, and the sixth is the supported consciousness. Since the supported consciousness has become undefiled, the supporting seventh also becomes undefiled. That is, when the sixth enters the contemplation of the two emptinesses of persons and dharmas, the co-arising grasping at self and dharmas active in the seventh consciousness are subdued and prevented from arising; therefore the seventh becomes undefiled.' Question: 'Why is the eighth defiled?' Answer: 'The eighth is the master of general retribution, holding seeds and receiving perfuming. If it were to become undefiled during the causal stage, then all defiled, contaminated seeds would be scattered and lost, and one would immediately become a Buddha. What need would there be for another two kalpas of cultivation?' Question: 'Since the first five are not the masters of general retribution, why do they not become undefiled?' Answer: 'The first five faculties are the direct perceived aspects (nimittabhāga) of the eighth; since that which transforms, the eighth, is defiled, the transformed five faculties are also defiled. The five faculties are the support, and are still defiled; thus the five consciousnesses that rely on them are also defiled.'" The Zongjing lu gives ten names for the seventh consciousness: "First, getting its name after the sixth, it is called the seventh consciousness; second, because faculty and dust do not meet, it is called the transforming consciousness (The Zongjing lu says: 'Transforming means altering and is undetermined; that is, the three natures, three measurements, and three objects change and are undetermined, only then being called the transforming consciousness'); third, when habit-energies of unawareness suddenly give rise to thoughts, it is called the deluded thought consciousness; fourth, arising and ceasing without interruption, it is called the continuous consciousness; fifth, hindering principle from being clear, it is called the ignorance consciousness; sixth, turning back from delusion to correctness and able to sever the afflictions of the four entrenchments, it is called the understanding consciousness; seventh, stepping along the profound path and producing good in accordance with principle, it is called the practicing consciousness; eighth, understanding that birth and death in the three realms are entirely my own mind and there are no external dharmas, it is called the fearless consciousness; ninth, illuminating clearly like a mirror displaying images, it is called the manifesting consciousness; tenth, dharmas having already arisen falsely, conceiving reliance on knowledge and causing the true nature not to become manifest, it is called the knowledge-hindrance consciousness."