翻譯名義集 6.32

6.32

[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.