翻譯名義集 6.33

6.33

[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."