唯識三十論要釋 1.15

1.15

釋。自下九頌顯第三能變。於中總以八門分別。一顯次第。二顯名種。三明自性。四辨行相。五約三性。六解心所。七釋諸受。八明起位。雖有八門攝為三段。初有一頌顯前五門。次有六頌顯諸心所。後兩頌顯現起分位。此初頌也　次第三能變者此顯次第。故論釋云。次中思量能變識後。應辨了境能變識相　差別有六種者此辨名種。此識差別總有六種。隨六根境種類異故。謂名眼識乃至意識。隨根立名。具五義故。五謂依發屬助如根。雖六識身皆依意轉。然隨不共立意識名。如五識身無相濫過。或唯依意故名意識。辨識得名。心意非例。成名色識乃至法識。隨境立名。順識義故。謂於六境了別名識。色等五識唯了色等。法識遍能了一切法。或能了別法。獨得法識名。故六識名無相濫失。此後隨境立六識名。依五色根未自在說。若得自在諸根互用。一根發識緣一切境。但可隨根無相濫失。然六轉識所緣所依麁顯極成。故此不說　了境為性相者雙顯六識自性行相。識以了別為自性故。即復用彼為行相故。由斯兼釋所立別名。能了別境名為識故　善不善俱非者此顯三性。能為此世他世順益故名為善。人天樂果雖於此世能為順益。非於他世。故不名善。能於此世他世違損故名不善。惡趣苦果雖於此世能為違損。非於他世。故非不善。於善不善損益事中不可記別。故名無記。俱非者謂無記。非善不善故名俱非。此六轉識若與信等十一相應。是善性攝與無漸等十法相應。不善性攝。俱不相應無記性攝。雖一一識三性不俱。六識聚中有容俱義。卒爾等流眼等五識或少或多容俱起故。若五識中三性俱轉。意隨偏注與彼性同。無偏注者便無記性。次下第六釋心所相。應論生起云。六識與幾心所相應。頌曰。

Commentary: The following nine verses explain the third transformative consciousness. Within them, it is analyzed through eight doors in all: first, revealing the sequence; second, revealing the names and types; third, explaining its intrinsic nature; fourth, discerning its cognitive mode; fifth, in terms of the three natures; sixth, explaining the mental factors; seventh, interpreting the feelings; and eighth, explaining the stages of its arising. Although there are eight doors, they are subsumed under three sections: first, there is one verse revealing the first five doors; next, there are six verses revealing the mental factors; and finally, there are two verses revealing the states of its manifest arising. This is the first verse. / "Next, the third transformative consciousness" reveals the sequence. Therefore, the commentary to the treatise states: "Next after the transformative consciousness that deliberates, one should discern the characteristics of the transformative consciousness that perceives objects." / "Is of six kinds in its distinctions" discerns the names and types. The distinctions of this consciousness are six kinds in all, because their kinds differ according to the six faculties and objects; that is, they are called eye-consciousness up to mental consciousness. They are named according to the faculties because five meanings are fulfilled: the five mean relying upon, giving rise to, belonging to, assisting, and being like the faculty. Although all six consciousness-bodies operate based on the manas, the name "mental consciousness" is established according to its uncommon [basis], so that, just like the five consciousness-bodies, there is no fault of mutual confusion. Alternatively, it is called mental consciousness because it relies exclusively on the manas. When discerning the names acquired by consciousnesses, the mind (citta) and manas are not parallel cases. They are established with the names "form-consciousness" up to "phenomenon-consciousness" according to the objects, because this accords with the meaning of consciousness. That is, cognizing with respect to the six objects is called consciousness. The five consciousnesses such as form[-consciousness] cognize only form, etc.; the phenomenon-consciousness is able to cognize all phenomena universally. Alternatively, because it can cognize phenomena, it alone obtains the name of phenomenon-consciousness. Thus, the names of the six consciousnesses are free from the fault of mutual confusion. This latter establishment of the names of the six consciousnesses according to the objects is spoken of in terms of the five physical faculties prior to attaining mastery. If mastery is attained, the faculties function mutually: a single faculty gives rise to a consciousness that takes all objects as its cognitive sphere, and it can only be named according to the faculty without the fault of mutual confusion. However, the objective referents and bases of the six active consciousnesses are coarse, manifest, and universally recognized, so they are not discussed here. / "Having the perception of objects as its nature and mode" reveals both the intrinsic nature and cognitive mode of the six consciousnesses, because consciousness takes cognition as its intrinsic nature and furthermore uses that as its cognitive mode. By this, it also explains the distinct name established, because cognizing objects is what is called consciousness. / "Wholesome, unwholesome, and neither" reveals the three natures. That which can be beneficial to this life and other lives is called wholesome. Although the pleasant fruition of humans and devas can be beneficial to this life, it is not so to other lives; therefore, it is not called wholesome. That which can be injurious to this life and other lives is called unwholesome. Although the painful fruition of the miserable realms can be injurious to this life, it is not so to other lives; therefore, it is not unwholesome. In matters of wholesome and unwholesome, benefit and injury, it cannot be specifically recorded; therefore, it is called indeterminate. "Neither" means indeterminate; because it is neither wholesome nor unwholesome, it is called "neither." When these six active consciousnesses are associated with the eleven [mental factors] such as faith, they are subsumed under the wholesome nature; when associated with the ten phenomena such as shamelessness, they are subsumed under the unwholesome nature; when not associated with either, they are subsumed under the indeterminate nature. Although the three natures cannot be concurrent in any single consciousness, within the aggregate of the six consciousnesses there is the possibility of concurrence, because the five consciousnesses such as the eye[-consciousness] in their initial and continuous [states] may arise concurrently in fewer or greater numbers. If the three natures operate concurrently among the five consciousnesses, the manas follows the one that is predominantly focused upon and shares the same nature with it; if there is no predominant focus, then it is of the indeterminate nature. / Next, the sixth [door] explains the characteristics of the mental factors. The introduction in the treatise states: "With how many mental factors are the six consciousnesses associated?" The verse says: