[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘百法明門論開宗義記](https://indike.org/pramana/in.bauddha.taisho.2810) › 1.20.1 # 大乘百法明門論開宗義記 1.20.1 大乘百法明門論開宗義記 1.20.1 - **Language:** Classical Chinese ### [1.20.1](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.1) 論。 一眼識二耳識三鼻識四舌識五身識六意識七末那識八阿賴耶識　開曰。 此辨列也。 然此八識聖教大宗。 先德皆有章門廣釋。 今開略論未可文繁。 就要而明十門分別。 一釋名顯體。 二心所相應。 三所緣境界。 四諸分行相。 五諸量同異。 六諸受有無。 七所依多少。 八所緣所闕。 九能所熏異。 十斷常體殊。 此十義門諸論雖說。 而唯識論具而且明。 今者多依唯識文釋。 初顯名體復有四句。 或有教說通中別名。 八雖通名為心意識。 依相增說心意識殊。 第八名心。 集諸法種起諸法故。 第七名意。 性審思量為我相故。 前六名識。 了境相麁勝餘識故。 此於通中顯此別名。 或有教說別中別名。 且前六識雖別名識。 依根境用各立三名。 依根方名名眼識等。 眼之識故並依主釋。 隨境立名名色識等。 識有色故並有財釋。 隨用立名名見識等。 見即識故並持業釋。 今此論說隨根立名而不隨境立識名者。 隨根立名具五義故。 五謂依發屬助如根。 一依眼之識故名眼識。 要根不壞依眼識生。 縱色現前盲不見故。 二眼所發識故名眼識。 如病損眼識並見黃。 不由色壞識謬見故。 三屬眼之識故名眼識。 眼識種子隨眼種生。 不隨色種眼識生故。 四助眼之識故名眼識。 由識合根有所領受。 根有損益非由色故。 五如眼之識故名眼識。 如根能照定是有情。 色於是中非決定故。 眼識既爾。 餘識准之。 隨境立名。 雖順識義。 但依五根未自在說。 若自在位諸根互用。 一根發識緣一切境。 即令六識有雜亂過。 隨用立名當知亦爾。 但所隨根無相濫失。 又第六識楞伽經中更立別名分別事識。 分別內外種種事故。 起信論中名分離識。 別依六根取六境故。 其第七識通中別名名末那者。 此譯名意。 恒審思量為性相故。 此名何異第六意識。 此持業釋如藏識名。 識即意故。 彼依主釋如眼識名。 識異意故。 此意別名復有三種。 一補特伽羅我見相應名染污意。 二法我見相應名有覆意。 三平等性智相應名清淨意。 初通一切異生相續二乘有學七地已前一類菩薩有漏心位。 彼緣阿賴耶識起補特伽羅我見。 次通一切異生聲聞獨覺相續一切菩薩法空智果不現前位。 彼緣異熟識起法我見。 後通一切如來相續菩薩見道及修道中法空智果現在前位。 彼緣無垢識等起平等性智。 其第八識差別名者。 此依位別有三種名。 一名阿賴耶此譯名藏。 能藏所藏執藏義故。 謂前七識皆從種生。 因果體相不可定異。 即攬此種為第八識。 七識皆為此識所攝。 攝藏諸法於自體中故名能藏。 諸識種子七識所熏。 是彼氣分不離七識。 既攬種子為第八識。 種子是前七識所攝。 藏自體於諸法之中故名所藏。 從無始來任運相續。 似一似常以實我相。 故第七識恒執為我。 我見所攝故名執藏。 藏是業用。 識即是體。 藏即是識持業釋也。 此名唯在異生有學。 非無學位不退菩薩。 有雜染法執藏義故。 故賴耶名依執藏說以前二義通後位故。 由是此名過失最重。 最初捨故此中偏說。 二名毘播迦。 此名異熟識。 謂此識體性唯無記。 乃是能引善不善業界趣生等生死果體。 名異熟者。 異時而熟。 變異而熟。 異類而熟。 具此三義故名異熟。 若前二義名異熟者。 前七識等亦得此名。 因時異果。 由因變異而果方熟。 義皆遍故。 依後一義名異熟者。 唯第八識獨得此名。 以善惡因感無記果。 異類熟義非餘識故。 異義通因。 熟唯在果。 果熟有二。 種子現行。 若異屬因是異之熟。 若異屬果異即是熟。 異熟即識熟屬現行。 異熟之識熟屬種子。 故餘轉識不得此名。 此名唯在異生二乘諸菩薩位。 非如來地猶有異熟無記法故。 三名阿末羅。 此名無垢識。 > The treatise says: "First, eye-consciousness; second, ear-consciousness; third, nose-consciousness; fourth, tongue-consciousness; fifth, body-consciousness; sixth, mental consciousness; seventh, manas-consciousness; eighth, ālayavijñāna." > Revealing \[the text\], it is said: This is differentiating and enumerating them. Now, these eight consciousnesses are the great pillar of the holy teachings. Former virtuous masters all had chapter divisions explaining them at length. In the present work, revealing \[the doctrine\] in a brief treatise, the text should not be complicated. To address the essentials, they are explained through ten gates: > First, explaining the names and revealing the substances. > Second, association with caittas. > Third, cognitive objects and spheres. > Fourth, the ākāras of the various bhāgas. > Fifth, identity and difference among the pramāṇas. > Sixth, the presence and absence of the sensations (vedanās). > Seventh, the number of bases (āśraya). > Eighth, presence and absence of cognitive objects (ālambana). > Ninth, differences in being that which perfurmes (bhavaka) and that which is perfumed (bhāvya). > Tenth, distinctions of permanence and impermanence of the substance. > Although these ten doctrinal gates are discussed in various treatises, the Vijñaptimātratāsiddhi-śāstra discusses them completely and clearly. Here, we mostly rely on the text of the Vijñaptimātratāsiddhi to explain them. > First, revealing the names and substances further comprises four propositions. > First, some teachings state distinct names within the common \[names\]. Although all eight are commonly named citta, manas, and vijñāna, their distinction into citta, manas, and vijñāna is stated according to the predominance of their characteristics. The eighth is named citta, because it gathers the seeds of all dharmas and produces all dharmas. The seventh is named manas, because its nature is to deliberate continuously, taking \[the eighth\] as the characteristic of a self. The first six are named vijñāna, because they cognize coarse objective characteristics, surpassing the other consciousnesses. This shows these distinct names within the common \[designation\]. > Second, some teachings state distinct names within the distinct \[names\]. Furthermore, although the first six consciousnesses are distinctly named vijñāna, three names are established for each according to faculty (indriya), object (viṣaya), and function: > Names established according to faculty are called "eye-consciousness" and so on. Because it is the "consciousness of the eye," these are all tatpuruṣa compounds. > Names established according to object are called "color-form consciousness" and so on. Because the consciousness has color-form \[as its object\], these are all bahuvrīhi compounds. > Names established according to function are called "seeing-consciousness" and so on. Because seeing is the consciousness itself, these are all karmadhāraya compounds. > Now, why this treatise states names established according to faculty rather than according to object is that naming according to faculty possesses five reasons. The five are: basing upon, issuing from, belonging to, aiding, and being like the faculty. > First, because it is consciousness based on the eye, it is called eye-consciousness. An intact faculty is required for consciousness to arise based on the eye; even if color-form appears before \[the eye\], a blind person cannot see. > Second, because it is consciousness issued from the eye, it is called eye-consciousness. As when disease damages the eye and the consciousness sees everything as yellow; this false seeing of the consciousness is not due to the destruction of color-form. > Third, because it is consciousness belonging to the eye, it is called eye-consciousness. The seed of the eye-consciousness arises following the seed of the eye; eye-consciousness does not arise following the seed of color-form. > Fourth, because it is consciousness aiding the eye, it is called eye-consciousness. Due to the consciousness uniting with the faculty, there is experience; the damage or benefit to the faculty is not caused by color-form. > Fifth, because it is consciousness like the eye, it is called eye-consciousness. Just as the faculty can illuminate and definitely belongs to a sentient being, whereas color-form is not determinate in this respect. > The eye-consciousness being such, the other consciousnesses are to be inferred accordingly. > Naming according to the object, though in accord with the meaning of vijñāna, is only stated according to the five faculties when they have not attained mastery. If in the state of mastery the various faculties are used interchangeably, and one faculty issues consciousness that cognizes all objects, this would lead to the error of confusion among the six consciousnesses. One should know that naming according to function is also like this. Only naming according to the based faculty is free from the fault of mutual confusion. > Furthermore, for the sixth consciousness, in the Laṅkāvatārasūtra another distinct name is established: "object-discriminating consciousness" (vastuprativikalpavijñāna), because it discriminates various internal and external affairs. In the Awakening of Faith it is named "separating consciousness," because it separately relies on the six faculties to grasp the six objects. > As for the seventh consciousness having the distinct name manas within the common \[designation\]: this is translated as "intention/thought" (manas), because constant and deliberate cogitation is its essential characteristic. How does this name differ from the "mental consciousness" (manovijñāna) of the sixth? This is a karmadhāraya compound, like the name "storehouse-consciousness" (ālayavijñāna)—consciousness itself is manas. The latter is a tatpuruṣa compound, like the name "eye-consciousness"—consciousness is distinct from manas. > This manas further has three distinct names: > First, associated with the view of a personal self (pudgaladṛṣṭi), it is named "defiled manas" (kliṣṭamanas). > Second, associated with the view of a dharma-self, it is named "veiled manas" (nivṛtamanas). > Third, associated with the wisdom of equality (samatājñāna), it is named "pure manas". > The first occurs throughout the continuity of all ordinary beings, the trainees of the two vehicles, and the sāsrava mental states of the category of bodhisattvas prior to the seventh ground. They cognize the ālayavijñāna and generate the view of a personal self. > The second occurs throughout the continuity of all ordinary beings, śrāvakas, and pratyekabuddhas, and states in which the fruition of wisdom of dharma-emptiness does not manifest in all bodhisattvas. They cognize the vipākavijñāna and generate the view of a dharma-self. > The third occurs throughout the continuity of all Tathāgatas, and states in which the fruition of wisdom of dharma-emptiness manifests in the path of seeing and the path of cultivation of bodhisattvas. They cognize the immaculate consciousness (amalavijñāna) and so forth, generating the wisdom of equality. > As for the differentiated names of the eighth consciousness: it has three names according to stages: > First, it is named ālaya, translated as "storehouse" (garbha/kośa), because it has the meanings of that which stores, that which is stored, and that which is grasped as stored. That is, the preceding seven consciousnesses all arise from seeds; cause and fruit, substance and characteristic, cannot be determinately distinct. These seeds are gathered as the eighth consciousness; the seven consciousnesses are all subsumed by this consciousness. Gathering and storing all dharmas within its own substance, it is therefore called "that which stores". The seeds of the various consciousnesses are perfumed by the seven consciousnesses; they are the energy-components (vāsanā) of those \[consciousnesses\] and are not separate from the seven consciousnesses. Since the seeds are gathered as the eighth consciousness, and the seeds are subsumed by the preceding seven consciousnesses, storing its own substance within all dharmas, it is therefore called "that which is stored". Continuing spontaneously from beginningless time, resembling unity and permanence with the characteristic of a real self, it is therefore constantly grasped as a self by the seventh consciousness; being subsumed by the view of self, it is therefore called "that which is grasped as stored". Storing is the function; consciousness is the substance. "Storing is itself consciousness" is a karmadhāraya compound. This name exists only in ordinary beings and trainees; it does not exist in the stage of non-trainees or non-retrogressing bodhisattvas, because it has the meaning of being grasped and stored as defiled dharmas. Therefore, the name ālaya is stated based on "that which is grasped as stored", since the preceding two meanings extend to subsequent stages. Because of this, the fault of this name is the heaviest; being abandoned first, it is specifically stated here. > Second, it is named vipāka; this is named "retribution-consciousness" (vipākavijñāna). That is, the substance of this consciousness is purely indeterminate (avyākṛta), and is the very substance of the fruit of saṃsāra, such as the realms, destinies, and modes of birth, led by wholesome and unwholesome karma. That which is called vipāka means: maturing at a different time, maturing through transformation, and maturing into a different category. Possessing these three meanings, it is therefore called vipāka. If it is called vipāka according to the first two meanings, the preceding seven consciousnesses and so forth also obtain this name, because the time of the cause is different from the fruit, and the fruit matures only through the transformation of the cause, these meanings being universal. If it is called vipāka according to the latter single meaning, only the eighth consciousness uniquely obtains this name, because wholesome and unwholesome causes induce an indeterminate fruit, and the meaning of maturing into a different category does not belong to the other consciousnesses. The meaning of "different" (vi-) applies to the cause; "maturation" (-pāka) is exclusively in the fruit. Fruit-maturation has two: seed and active manifestation. If "different" belongs to the cause, it is the maturation of the different (tatpuruṣa). If "different" belongs to the fruit, different is itself maturation (karmadhāraya). "Different-maturation is itself consciousness" means maturation belongs to active manifestation; "consciousness of different-maturation" means maturation belongs to seeds. Therefore, the other evolving consciousnesses (pravṛttivijñāna) do not obtain this name. This name exists only in the stages of ordinary beings, the two vehicles, and the various bodhisattvas; it does not exist in the stage of the Tathāgata, because there are still no indeterminate dharmas of retribution \[in buddhahood\]. > Third, it is named amala; this is named "immaculate consciousness" (amalavijñāna). > — English (machine translation) (machine translation) - [Previous: 1.19](https://indike.org/pramana/in.bauddha.taisho.2810.1.19) - [Next: 1.20.2](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.2) - [Up: 1.20](https://indike.org/pramana/in.bauddha.taisho.2810.1.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2810~en-mt.1.20.1) — English, machine translation ## Linked texts (2) - [大乘百法明門論疏](https://indike.org/pramana/in.bauddha.taisho.1837.1.30) — Classical Chinese - [大乘百法明門論解](https://indike.org/pramana/in.bauddha.taisho.1836.1.45) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2810.1.20.1](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.1) · Pramāṇa