翻譯名義集 6.53

6.53

[Hṛdaya]: Here translated as "flesh-lump heart" (physical heart), which is the support of the mental faculty (manas). Therefore it is said: "The mind is like seeing from a dark room." Now, as for what are called faculties (indriya), their meaning is of two kinds: first, the external faculties of floating dust; second, the internal faculties of the ultimate truth. As for the floating dust, the four great elements are that which can create, and the four subtle particles are that which is created; only when the four subtle particles of form, scent, taste, and touch are combined do they form a faculty. Therefore the Śūraṅgama-sūtra says: "I now see these four dusts of the floating faculties, which are simply on my face." Zizhong says: Being floating, empty, and unreal, and obscuring the true nature, they are called "floating dust." These are the external faculties of floating dust. As for the ultimate truth, it refers to the pure four great elements. Hongmin's commentary says: Although these ultimate faculties take the eight dharmas of that which can create and that which is created as their essence, they are invisible. Having resistant form, they can illuminate objects and generate consciousness, and are the realm known by the noble ones. Their meaning is deep and profound, unlike the coarse and shallow realm of dust, and so they are named "pure." This is speaking of purity within the defiled, not the purity of undefiled wondrous clarity. These are the internal faculties of the ultimate truth. The Dazhidulun asks: "Why are that which is known by the three consciousnesses combined into one, with the nose, tongue, and body consciousnesses named 'feeling' (bodha); while that which is known by the [other] three consciousnesses are separated into three, with the eye named 'seeing', the ear named 'hearing', and the mind's knowing named 'consciousness'?" Answer: "These [latter] three consciousnesses greatly assist the dharmas of the path; therefore they are explained separately. The remaining three consciousnesses do not do so; therefore they are explained together. These [former] three consciousnesses only know worldly matters; therefore they are combined into one. The remaining three consciousnesses know both the worldly and the supramundane; therefore they are explained separately. Furthermore, these [former] three consciousnesses only take indeterminate dharmas as objects; the remaining three consciousnesses take wholesome, unwholesome, or indeterminate dharmas as objects. Furthermore, these [remaining] three consciousnesses can generate the causes and conditions for the three vehicles—as when the eye sees the Buddha and his disciples, the ear hears the Dharma, and the mind contemplates and correctly recollects—such are the various distinctions." The Sūtra of the King of Devas Suvikrānta says: "The Buddha addressed the Heavenly King: 'Bodhisattvas-mahāsattvas, through the power of skillful means, practice the perfection of prajñā, and their minds take objects with sovereignty among all dharmas. When the mind takes all form as object, they vow to attain the Buddha's form because there is nothing to be attained; when the mind takes all sounds as object, they vow to attain the Tathāgata's subtle and wondrous voice; when the mind takes all scents as object, they vow to attain the Tathāgata's pure fragrance of morality; when the mind takes all tastes as object, they vow to attain the supreme mark of the Great Hero among tastes of the Tathāgata; when the mind takes all touch as object, they vow to attain the soft palms of the Tathāgata; when the mind takes all dharmas as object, they vow to attain the Tathāgata's quiescent mind; when the mind takes their own body as object, they vow to attain the Buddha's body; when the mind takes their own mouth as object, they vow to attain the Buddha's mouth; when the mind takes their own mind as object, they vow to attain the Tathāgata's equanimous mind. Heavenly King! When bodhisattvas-mahāsattvas practice the perfection of prajñā, there is not a single thought or a single practice that passes in vain without tending toward sarvajñā. They universally take all dharmas as objects yet are able not to cling to them; they observe all dharmas and there are none that do not proceed toward the path of bodhi. The bodhisattvas' cultivation of all practices is entirely established by relying on external conditions. Furthermore, just as the great earth rests upon water, if one digs a pool or well, one then obtains the use of water. For one who does not dig, there is no way to see it. In this way, the realm of noble wisdom pervades all dharmas; if one diligently cultivates the skillful means of prajñā, one will then obtain it. For one who does not cultivate, how could they obtain it?'"