翻譯名義集 6.35.5

6.35.5

二、散位獨頭意識，亦通三境，多是獨影，通緣三世有質無質法故。 若緣自身現行心心所時，是帶質境。 若緣自身五根，及緣他人心心所，是獨影境，亦名似帶質境。 又獨頭意識，初剎那緣五塵少分緣實色，亦名性境。 三、定中意識，亦通三境，通緣三世有質無質法故，是獨影境。 又能緣自身現行心心所故，是帶質境。 又七地已前，有漏定位，亦能引起五識緣五塵故，即是性境。 四、夢中意識，唯是獨影境。 第七識唯帶質境，第八識其心王唯性境，因緣變故，相應作意等五心所，是似帶質，真獨影境。 』問：『三境以何為體？ 』答：『初性境，用實五塵為體，具八法成故。 八法者，即四大地水火風，四微色香味觸等。 約有為說，若能緣有漏位中，除第七識，餘七皆用自心心所為體。 第二獨影境，將第六識見分所變假相分為體，能緣即自心心所為體。 第三帶質，即變起中間假相分為體； 若能緣有漏位中，唯六七二識心心所為體。 《攝論》云：「遠行及獨行，無身寐於窟，調其難調心，是名真梵志。 」《百法》釋云：「如來依意根處，說遠行及獨行也，隨無明意識遍緣一切境也，故名遠行。 又，諸心相續，一一轉故，無實主宰，名獨行。 無身者，即心無形質故。 寐於窟者，即依附諸根，潛轉身內，名寐於窟。 寐者，藏也。 即心之所蘊在身中。 此偈意破外道執有實我也。 世尊云：但是心獨行，無別主宰，故言獨行。 又無始游歷六塵境，故名遠行。 」』」

Second, the solitary mental consciousness in scattered states also encompasses the three objects and is mostly solitary images, because it generally cognizes phenomena of the three periods of time with or without substance. When it cognizes its own active mind and mental factors, it is a substance-carrying object. When it cognizes its own five sense-faculties and the mind and mental factors of others, it is a solitary image object, also called an object resembling substance-carrying. Moreover, when the solitary mental consciousness in the initial instant cognizes a small portion of the five sense-data as real form, it is also called a nature-object. Third, the mental consciousness in concentration also encompasses the three objects; because it generally cognizes phenomena of the three periods of time with or without substance, it is a solitary image object. Furthermore, because it can cognize its own active mind and mental factors, it is a substance-carrying object. Moreover, prior to the seventh ground, in the defiled state of concentration, because it can also induce the five consciousnesses to cognize the five sense-data, it is a nature-object. Fourth, the mental consciousness in dreams is exclusively a solitary image object. The seventh consciousness is exclusively a substance-carrying object. As for the eighth consciousness, its consciousness-king is exclusively a nature-object, because of manifestation through causes and conditions; its associated five mental factors of attention and so forth are resembling substance-carrying and truly solitary image objects.' Question: 'What do the three objects take as their essence?' Answer: 'First, the nature-object takes the real five sense-data as its essence, because it is formed possessing the eight dharmas. The eight dharmas are the four great elements—earth, water, fire, and wind—and the four subtle [elements] of visible form, smell, taste, tangible, and so forth. Speaking with respect to the conditioned, if within the cognizing defiled state, with the exception of the seventh consciousness, the remaining seven all take their own mind and mental factors as their essence. Second, the solitary image object takes the provisional image-portion manifested by the seeing-portion of the sixth consciousness as its essence, and the cognizer takes its own mind and mental factors as its essence. Third, the substance-carrying [object] takes the provisional intermediate image-portion that is manifested as its essence; if within the cognizing defiled state, it takes solely the mind and mental factors of the sixth and seventh consciousnesses as its essence. The Mahāyānasaṃgraha says:

Traveling far and wandering alone,
Bodiless, slumbering in a cave,
Taming this mind that is hard to tame—
Such a one is called a true brahmacārin.

The Bai fa [lun] explains: "The Tathāgata, relying on the basis of the mind faculty, speaks of traveling far and wandering alone; following the mental consciousness of ignorance, it comprehensively cognizes all objects, and hence is called traveling far. Furthermore, because all mental states arise in succession, each evolving one by one without a real controller, it is called wandering alone. Bodiless means that the mind has no physical form. Slumbering in a cave means that relying on the various faculties, it secretly operates within the body, which is called slumbering in a cave. Slumbering means concealing; that is, what is stored by the mind within the body. The intent of this verse is to refute the non-Buddhists' attachment to a real self. The Bhagavat said: It is merely the mind wandering alone without a separate controller; hence it is said to wander alone. Furthermore, having roamed through the objects of the six sense-data since beginningless time, it is therefore called traveling far."'"