唯識三十論要釋 1.8

1.8

釋曰。頌有六句分為二義。前之三句釋難標宗。後之三句出能變名。前中又二。初之二句釋通外難。其中三句標宗正釋。世間聖教說有我法。但由假立非實有性。我謂主宰。法謂軌持。此二皆有種種相轉。我種種相。謂有情命者等預流一來等。法種種相。謂實德業等蘊處界等。轉謂隨緣施設有異。如是諸相若由假立依何得成。彼相皆依識所轉變而假施設。識謂了別。此中識者亦攝心所。定相應故。變謂識體轉似二分。相見皆依自證起故。依斯二分施設我法。彼二離此無所依故。此我法相雖在內識。而由分別似外境現。諸有情類無始時來緣此執為實我實法。如患夢者患夢力故。心似種種外境相現。緣此執為實有外境。愚夫所執實我實法都無所有。但隨妄情而施設故說之為假。內識所變似我似法雖有而非實我法性。然彼似現故說為假。外境隨情而施設故非有如識。內識必依因緣生故非無如境。由此便遮增減二執。境依內識而假立故唯世俗有。識是假境所依事故亦勝義有。其下三句出能變名。即初句標。餘二句烈。識所變相雖無量種。而能變識類別唯三。一謂異熟。即第八識多異熟性故。二謂思量。即第七識恒審思量故。三謂了境。即前六識了境相麁故。及言顯六合為一種。此三皆名能變識者。能變有二。一因能變。謂第八識中等流異熟二因習氣。等流習氣由七識中善惡無記熏令生長。異熟習氣由六識中有漏善惡熏令生長。二果能變。謂前二種習氣力故。有八識生現種種相。等流習氣為因緣故。八識體相差別而生。名等流果。果似因故。異熟習氣為增長緣感第八識。酬引業力恒相續故。立異熟名。感前六識酬滿業者從異熟起。名異熟生。不名異熟。有間斷故。即前異熟及異熟生名異熟果。果異因故。此中且說我愛執藏持雜染種能變果識名為異熟。非謂一切。初略辨竟。

Explanation: The verse has six lines, divided into two meanings. The first three lines resolve the objection and state the thesis; the latter three lines present the names of the transformations (pariṇāma). Within the former, there are also two: the first two lines resolve and explain the external objection; the third line states the thesis and correctly explains it. Worldly conventions and sacred teachings speak of ātman and dharmas only through metaphorical establishment (prajñapti), not as possessing real substantial existence. Ātman means a master and controller; dharma means that which holds to its own rule. Both of these arise in various aspects. The various aspects of ātman refer to sentient being, living soul, and so forth, or stream-enterer, once-returner, and so forth. The various aspects of dharmas refer to substance, quality, action, and so forth, or aggregates, bases, elements, and so forth. 'Arise' means that designations differ according to conditions. If such aspects are established through metaphor, on what basis can they be accomplished? Those aspects are all metaphorically designated dependent on the transformation of consciousness. 'Consciousness' means discernment (vijñapti); consciousness here also subsumes mental factors (caitta), because they necessarily correspond (samprayukta). 'Transformation' means the substance of consciousness transforms into the semblance of two divisions, because both the objective aspect (nimittabhāga) and the subjective aspect (darśanabhāga) arise dependent on self-awareness (svasaṃvedana). Dependent on these two divisions, ātman and dharmas are designated, for without them the two would have nothing on which to depend. Although these aspects of ātman and dharmas reside in internal consciousness, due to conceptual discrimination they appear like external objects. Sentient beings, from beginningless time, conditioned by this, grasp them as real ātman and real dharmas. Just as a person suffering from illness or dreams, through the power of illness or dreams, has the mind appear like various aspects of external objects, and conditioned by this grasps them as real external objects. The real ātman and real dharmas grasped by foolish people are completely non-existent; because they are designated merely in accordance with deluded feelings, they are said to be metaphorical. The semblances of ātman and dharmas transformed by internal consciousness, though existent, do not possess the real nature of ātman and dharmas; yet because they appear as semblances, they are said to be metaphorical. External objects, being designated according to deluded feelings, are not existent like consciousness. Internal consciousness, necessarily arising dependent on causes and conditions, is not non-existent like objects. Thereby, the two attachments of addition and subtraction are refuted. Because objects are metaphorically established dependent on internal consciousness, they exist only conventionally (saṃvṛti-sat); because consciousness is the substantial basis upon which metaphorical objects depend, it also exists ultimately (paramārtha-sat). The three lines below present the names of the transformations: the first line introduces them, and the remaining two lines list them. Although the aspects transformed by consciousness are of immeasurable kinds, the categories of transforming consciousness are only three: first is maturation (vipāka), because the eighth consciousness is predominantly of the nature of maturation; second is cogitation (manana), because the seventh consciousness constantly deliberates and cogitates; third is perceiving objects, because the coarse aspects of the first six consciousnesses perceive objects. The word 'and' indicates combining the six into a single type. That all three are called transforming consciousnesses is because transformation is twofold: first, transformation as cause, which refers to the two causal seeds (vāsanā) in the eighth consciousness—the outflow (niṣyanda) and the maturation [seeds]. Outflow seeds are perfumed and caused to grow by the wholesome, unwholesome, and indeterminate [states] among the seven consciousnesses. Maturation seeds are perfumed and caused to grow by the defiled wholesome and unwholesome [states] among the six consciousnesses. Second, transformation as effect, which means that through the power of the former two kinds of seeds, the eight consciousnesses arise and manifest various aspects. With outflow seeds as the causal condition (hetu-pratyaya), the substances and aspects of the eight consciousnesses arise distinctly; this is called the outflow fruit (niṣyandaphala), because the effect resembles the cause. With maturation seeds as the augmenting condition (adhipati-pratyaya), they induce the eighth consciousness; because it recompenses the power of leading karma and continues constantly, it is given the name 'maturation'. Inducing the first six consciousnesses to recompense completing karma, they arise from maturation; they are called 'born of maturation' (vipākaja), not called 'maturation', because they have interruptions. The aforementioned maturation and that which is born of maturation are called the fruit of maturation (vipākaphala), because the effect differs from the cause. Here, provisionally speaking, the transforming resultant consciousness that holds the defiled seeds through grasping at ātman and love is named maturation; it does not mean all [aspects]. The initial brief explanation is concluded.