唯識三十論要釋 1.8

1.8

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.