唯識三十論要釋 1.15

1.15

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: