翻譯名義集 6.34.3

6.34.3

五道神識，盡能得知彼善惡趣，不敢有疑於如來所。 今此舍利無有缺減，願說此識，令我等知。 』佛告彌勒：『過去、未來、現在諸佛，舍利流布，非汝等境界所能分別。 又，阿賴耶識，無始時來，恒與此五心所相應，以是遍行心所攝故。 』」一、作意者，論云：作意謂能警心為性，於所緣境引心為業（作意警心有二功力，一、心未起時，能警令起； 二、若起已，能引令趣境）。 二、觸者，論云：觸謂三和分別變異，令心心所觸境為性，受．想．思等所依為業（觸謂三和者，即根．境．識。 體異名三，不相乖返，更相交涉，名為隨順。 根可為依，境可為取，識二所生，可依於根，而取於境。 此三之上，皆有順生一切心所功能作用，名為變異）。 三、受者，論云：受謂領納違順俱非境相為性，起愛為業。 四、想者，論云：想謂於境取像為性，施設種種名言為業。 謂要安立境分劑相，方能隨起種種名言（此中安立取像異名，謂此是青非青等，作分劑而取其相，名為安立）。 五、思者，論云：思謂令心造作為性，於善品等役心為業。 謂能取境正因等相，驅役自心令造善等（此觸等五，與異熟識行相雖異，而時依同所緣事等，故名相應。 此識行相，極不明了，不能分別逆順境相，微細一類，唯與捨受相應。 又此相應受，唯是異熟，隨先引業轉，不待現緣，任善惡業勢力轉故，唯是捨受，苦樂二受，是異熟生，非真異熟，待緣現故，非此相應）。 《宗鏡》「問：『一百法中，凡聖總具不？ 』答：『若凡夫位，通約三界九地，種子皆具百法。 若諸佛果位，唯具六十六法； 除根本煩惱六，隨煩惱二十，不定四，不相應行中四，共除三十四法。 』」《宗鏡》明八識十名：一、七後得名，稱為八識。 二、真偽雜間，名和合識。 三、蘊積諸法，名為藏識。 四、住持起發，名熏變識。 五、凡成聖名，為出生識。 六、藏體無斷，名金剛智識。 七、體非寂亂，名寂滅識。 八、中實非假，名為體識。 九、藏體非迷，名本覺識。 十、功德圓滿，名一切種智識。 此識建立有情無情，發生染法淨法。 若有知有覺，則眾生界起。 若無想無慮，則國土緣生。 因染法而六趣回旋，隨淨法而四聖階降，可謂凡聖之本，根器之由。 了此識原，何法非悟？ 證斯心性，何境不真？ 可謂絕學之門，栖神之宅。 又云：第八本識，真如一心，廣大無邊，體性微細，顯心原而無外，包性藏以該通。 擅持種之名，作總報之主，建有情之體，立涅槃之因。 居初位而總號賴耶，處果位而唯稱無垢。 備本後之智地，成自他之利門。 隨有執無執（《攝論》云：「一切種子心識成熟，展轉和合，增長廣大，依二執受：一者有色諸根及所依執受，二者相名分別言說戲論習氣執受。 」《宗鏡》云：「執受各具二義。 且執二義者：一、攝義，即攝為自體。 二、持義，即持令不散。 受二義：一、領義，即領以為境，二、覺義，即令生覺受安危共同。 根身具執受四義，一、攝為自體，同是無記性故； 二、持令不散，第八能任持此身，令不爛壞； 三、領已為境，此根身是第八親相分故； 四、令生覺受安危共同。 若第八危，五根危； 第八安，五根安。 若器世間量，但緣非執受，即受二義中，領已為境。 問：『何以器界不似根身第八親執受？ 』答：『以與第八遠故，所以不攝為自體。 又器界損時，第八亦不隨彼安危共同，所以不執受。 若髮毛爪齒膀胱宿水等雖近，已同外器攝。 所以第八亦不執受，應具四句：一、持而不緣，即無漏種。 二、緣而不持，即器界現行。 三、俱句，即內身根塵。 四、俱非，即前七現行。 』」）而立多名。 據染緣淨緣，而作眾體。 含一切而如太虛包納，現萬法而似大地發生。 則何法不收？ 無門不入？

‘The spiritual consciousness of the five destinies can fully comprehend those wholesome and unwholesome destinies, and we would not dare to have any doubt in the presence of the Tathāgata. Now, these relics are without any deficiency; we pray that you will explain this consciousness so that we may know it.’ The Buddha told Maitreya, ‘The dissemination of the relics of past, future, and present Buddhas is not a realm that you are able to discern. Furthermore, the ālaya-consciousness, from beginningless time, is always associated with these five mental factors, because they are subsumed under the omnipresent mental factors.’ First, attention (manaskāra): the treatise says, ‘Attention has alerting the mind as its nature, and directing the mind toward an objective domain as its activity.’ (Alerting the mind by attention has two functional capacities: first, when the mind has not yet arisen, it can alert it and cause it to arise; second, once it has already arisen, it can direct it and cause it to incline toward the objective domain.) Second, contact (sparśa): the treatise says, ‘Contact is the transformation that discriminates the union of the three; it has causing the mind and mental factors to touch the objective domain as its nature, and serves as the support for feeling, conceptualisation, volition, and so forth as its activity.’ (‘Contact is the union of the three’ refers to the faculties, objects, and consciousnesses. Differing in essence, they are called three; not conflicting with each other, they interactively relate, which is termed concordance. The faculties can serve as the support, the objects can serve as what is grasped, and the consciousness produced by the two can rely upon the faculties and grasp the objects. Upon these three, there is in all cases the functional capacity to produce in concordance all mental factors, which is called transformation.) Third, feeling (vedanā): the treatise says, ‘Feeling has the experiencing of adverse, agreeable, and neither-adverse-nor-agreeable objective marks as its nature, and giving rise to craving as its activity.’ Fourth, conceptualisation (saṃjñā): the treatise says, ‘Conceptualisation has the grasping of images in an objective domain as its nature, and the establishment of various designations and verbal expressions as its activity.’ That is, one must determine the distinctive marks of the objective domain, and only then can one accordingly give rise to various designations and verbal expressions. (Here, ‘determining’ is an alternative name for ‘grasping images’; it means determining that ‘this is blue, this is not blue’, and so forth, establishing boundaries and grasping their marks, which is called determining.) Fifth, volition (cetanā): the treatise says, ‘Volition has causing the mind to engage in activity as its nature, and employing the mind in wholesome categories and so forth as its activity.’ That is, it can grasp the correct causal marks and so forth of an objective domain, driving and employing one's own mind to produce wholesome and other deeds. (Although these five, beginning with contact, differ in their modes of activity from the maturation consciousness, their time, support, objective domain, and substance are identical, and hence they are called associated. The mode of activity of this consciousness is extremely indistinct; it cannot discriminate adverse or agreeable objective marks, is subtle and of a single uniform kind, and is associated only with equanimous feeling. Furthermore, this associated feeling is solely maturation: it proceeds in accordance with the prior projecting karma without waiting for present conditions, proceeding spontaneously under the force of wholesome and unwholesome karma; therefore it is solely equanimous feeling. The two feelings of suffering and pleasure are maturation-born, not true maturation, because they manifest depending upon conditions, and thus are not associated with this [consciousness].) The Zongjing asks: ‘Among the one hundred dharmas, are they fully possessed by both ordinary beings and sages?’ It answers: ‘At the rank of an ordinary being, taking the three realms and nine stages generally, the seeds fully possess all one hundred dharmas. At the fruition rank of the Buddhas, only sixty-six dharmas are possessed: excluding the six fundamental afflictions, the twenty secondary afflictions, the four indeterminate dharmas, and four among the formations not associated with mind, in total thirty-four dharmas are excluded.’ The Zongjing clarifies ten names of the eighth consciousness: 1. Acquired after the seventh, it is named the eighth consciousness. 2. Combining the true and the false, it is named the unified consciousness. 3. Amassing and accumulating all dharmas, it is named the storehouse consciousness. 4. Abiding, sustaining, producing, and activating, it is named the perfuming and transforming consciousness. 5. In the ordinary becoming sage, it is named the producing consciousness. 6. The essence of the storehouse being unbroken, it is named the adamantine wisdom consciousness. 7. Its essence being neither quiescent nor turbulent, it is named the quiescent cessation consciousness. 8. Being real in the middle and not provisional, it is named the essential substance consciousness. 9. The essence of the storehouse not being deluded, it is named the original enlightenment consciousness. 10. Merits being complete and fulfilled, it is named the all-aspect wisdom consciousness. This consciousness establishes the sentient and the insentient, and generates defiled dharmas and pure dharmas. If there is knowing and sensing, then the realm of sentient beings arises; if there is no conceptualisation and no deliberation, then the conditions of the lands are produced. Due to defiled dharmas the six destinies revolve, and following pure dharmas the four grades of sages ascend and descend; it may well be called the root of ordinary beings and sages, the source of faculties and vessels. If one comprehends the source of this consciousness, what dharma is not an awakening? If one verifies this nature of mind, what objective domain is not real? It may well be called the gate of transcending learning, the mansion where the spirit dwells. It also says: The eighth fundamental consciousness is the one mind of suchness, vast and boundless, its substance and nature subtle; revealing the source of mind without an outside, embracing the storehouse of nature so as to pervade all. It monopolises the name of holding seeds, serves as the master of general recompense, establishes the substance of sentient beings, and sets up the cause of nirvāṇa. Abiding in the initial rank, it is universally designated ālaya; residing in the fruition rank, it is exclusively called the immaculate. Equipped with the wisdom grounds of the fundamental and the subsequent, it accomplishes the gate of benefit for oneself and others. In accordance with having grasping or lacking grasping (the Mahāyānasaṃgraha says: ‘When the consciousness of all seeds has matured, mutually combining, increasing, and expanding, it relies upon two kinds of grasping-and-appropriating: first, the grasping-and-appropriating of the material faculties and their bases; second, the grasping-and-appropriating of the habit energies of conceptual proliferation in terms of signs, names, and discriminative verbal expressions.’ The Zongjing says: ‘Grasping and appropriating each possess two meanings. As for the two meanings of grasping: first, the meaning of gathering, namely gathering as its own substance; second, the meaning of holding, namely holding so that it does not disperse. The two meanings of appropriating: first, the meaning of receiving, namely receiving it as an objective domain; second, the meaning of sensing, namely causing it to give rise to sensations of shared safety and danger. The physical body possesses all four meanings of grasping-and-appropriating: 1. It is gathered as its own substance, because it is equally of indeterminate nature. 2. It is held so that it does not disperse; the eighth consciousness can support and hold this body so that it does not rot and disintegrate. 3. It is received as an objective domain, because this physical body is the direct visualised aspect of the eighth consciousness. 4. It causes it to give rise to sensations of shared safety and danger: if the eighth is in danger, the five faculties are in danger; if the eighth is safe, the five faculties are safe. As for the extent of the vessel world, it is merely an objective condition and not grasped-and-appropriated, which corresponds to the first of the two meanings of appropriating, namely receiving it as an objective domain. Question: “Why is the vessel world not directly grasped-and-appropriated by the eighth consciousness like the physical body?” Answer: “Because it is distant from the eighth consciousness, it is not gathered as its own substance. Moreover, when the vessel world is damaged, the eighth consciousness does not share safety and danger with it, and therefore it is not grasped-and-appropriated. Although hair, fur, nails, teeth, bladder, accumulated fluids, and so forth are close, they are already subsumed under the external vessel; therefore the eighth consciousness also does not grasp and appropriate them. There should be four propositions: 1. Held but not cognised as an objective condition, namely untainted seeds. 2. Cognised as an objective condition but not held, namely the active manifestations of the vessel world. 3. Both [held and cognised], namely the internal faculties and sense-data of the body. 4. Neither [held nor cognised], namely the active manifestations of the first seven consciousnesses.”’), many names are established. Grounded on defiled conditions and pure conditions, it forms myriad substances. Containing all, it embraces and receives like empty space; manifesting the ten thousand dharmas, it brings them forth like the great earth. Then what dharma does it not gather in? What gate does it not enter?