大乘百法明門論開宗義記 1.20.4

1.20.4

Because they are parts of the mind, they are neither identical to nor separate from the mind. Aside from the mind, the caittas also all possess the four parts. Yet there are differences in the cognizing pramāṇa of objects. That is to say, the pramāṇas of the eight consciousnesses are generally threefold. The first is direct perception (pratyakṣa). "Direct" means present before [one]; "perception" (pramāṇa) means measuring. That is, one clearly cognizes rūpa and so forth present before oneself without mistaking their characteristics. It is free from all verbal and conceptual categorizations, clearly illumining like a mirror; hence it is named "direct perception". "Direct" is itself "perception"—this is a karmadhāraya compound. The second is inference (anumāna). "Infer" means to analogize or deduce; the meaning of "measure" is the same as before. That is, regarding rūpa and so forth that are not present before [oneself], by relying on various signs a correct cognition arises regarding the object under observation, understanding that it is great, impermanent, or the like; this is named "inference". "Infer" is itself "measure"—this is also a karmadhāraya compound. The third is non-pramāṇa (apramāṇa). That is, when there is an object that cannot be directly known and clearly illumined, nor can it be inferred through various conditions—the substantial entity of the object being non-existent, it cannot be measured—and yet one gives rise to a mental measurement concerning this non-pramāṇa object, it is therefore named non-pramāṇa. Hence it is not one of the six compound types. However, these three pramāṇas are all discussed with reference to the mind; they are not stated with reference to the object, because [objects] are not the cognizing [faculties]. Therefore, among the eight consciousnesses, the two consciousnesses of the five and the eighth are exclusively direct perception. Because they lack calculating (vikalpa) and recollective conceptualizations, they merely operate spontaneously regarding the objective realm. As for the manas consciousness, it is exclusively non-pramāṇa: cognizing the eighth consciousness, it grasps it as self and dharma, falsely calculating that which is not self or dharma. As for the sixth consciousness, it encompasses all three pramāṇas, as it possesses all conceptualizations, such as svabhāva-vikalpa, and can comprehensively cognize all objects. Therefore, among the four parts, the first part, the nimittabhāga, is exclusively the object to be measured (prameya). The latter three encompass two [functions]. The next, the darśanabhāga, encompasses the three pramāṇas. The latter two parts are exclusively direct perception, because that which experiences its own entity must be direct perception. This is stated according to the eight consciousnesses in the causal stage. If based on the fruition stage, there are also distinctions: the fundamental wisdom (mūlajñāna) is entirely direct perception; if it is the subsequently attained wisdom (pṛṣṭhalabdhajñāna), it also encompasses the three pramāṇas, because it cognizes all objects, both specific and common characteristics. Since [the mind] measures the characteristics of objects, it should experience what is agreeable or disagreeable. These characteristics of feeling (vedanā) are briefly threefold: experiencing disagreeable object-characteristics that afflict body and mind is called painful feeling (duḥkhavedanā); experiencing agreeable object-characteristics that delight body and mind is called pleasant feeling (sukhavedanā); experiencing neutral object-characteristics that neither afflict nor delight body and mind is called neither-painful-nor-pleasant feeling (aduḥkhāsukhavedanā). Within pain and pleasure, each is further divided into two, because suffering (duḥkha), grief (daurmanasya), joy (saumanasya), and pleasure (sukha) are distinct; because the characteristics of afflicting and delighting the body and mind are distinct; because of being non-conceptual or conceptual; and because there are differences of extreme severity and slightness. That neither-painful-nor-pleasant is not divided into two is because the characteristics of neither pleasing nor delighting have no distinction, are non-conceptual, and operate with equanimity. All delightful feelings associated with the five consciousnesses are always called pleasure; those associated with the mental consciousness are called joy or pleasure. If in the desire realm or the threshold concentration of the first two dhyānas, they are called joy, because they merely delight the mind. If in the fundamental absorption of the first two dhyānas, they are called pleasure and joy, because they delight both body and mind. In the fundamental absorption of the third dhyāna, it is called pleasure, because it is tranquil, extremely deep, and non-conceptual. All afflicting feelings associated with the five consciousnesses are always called pain; those associated with the mental consciousness are called grief or pain. Among humans and devas, they are always called grief, because they are conceptual and not extremely severe. In the realms of animals and hungry ghosts, they are called grief and pain, because mixed feeling and pure feeling have lightness and severity. In the hells (naraka), it is exclusively called pain, because pure feeling is extremely severe and non-conceptual. Outside these, in other states, neither-painful-nor-pleasant is called equanimity (upekṣā) whether in body or in mind. Or, in the threshold and fundamental absorption of the fourth dhyāna and above, all are called equanimity, because they operate with equality, are in an unmoving stage free from altered feelings, and possess no distinct characteristics whether in body or mind. Thus we know that the six consciousnesses can accommodate the three feelings together. In the stage of attainment of mastery, there are only joy, pleasure, and equanimity, because the Buddhas have already severed pain and grief. As for the seventh consciousness, from beginningless time it operates spontaneously in a single mode, cognizing the internal and grasping it as a self, constantly without alteration, because it does not arise together with altered feelings. The eighth consciousness is extremely unclear and cannot differentiate agreeable and disagreeable object-characteristics, operating subtly, in a single mode, and continuously; therefore both are associated exclusively with equanimity feeling. Even in the fruition stage, it is still exclusively equanimity feeling, because it operates spontaneously, constantly, and with equality. Although these various meanings depend on the mind and caittas, the mind and caittas all possess bases (āśraya). Yet their bases are generally threefold. First, the condition-as-cause basis (hetupratyaya-āśraya), which refers to one's own seeds. All conditioned dharmas rely on this basis, because without their own causal conditions they will certainly not arise. However, seeds of the same class do not exist simultaneously as cause and effect, [whereas] the mutual production between seeds and active dharmas definitely exists simultaneously, just as a bundle of reeds supports one another and stands. Thus the eight consciousnesses and all caittas definitely each have a separate seed-basis. Second, the condition-as-predominance basis (adhipatipratyaya-āśraya), which refers to the six internal āyatanas. All minds and caittas rely on this basis, because without a simultaneous faculty (sahabhū-indriya) they will certainly not operate. Among them, the five consciousnesses have four bases, namely the five physical faculties and the sixth, seventh, and eighth consciousnesses, because if any one is lacking, they will definitely not arise, and because their bases—sharing the same object, conceptualizing, defiled-or-pure, and fundamental—are distinct. The simultaneous bases of the sixth mental consciousness are only of two kinds, namely the seventh and eighth consciousnesses, because if either one is lacking, it will definitely not arise, and because its uncommon and fundamental bases are distinct. As for the manas consciousness, its simultaneous basis is of only one kind, namely the ālaya, because if the storehouse consciousness did not exist, it would definitely not operate. The simultaneous basis of the ālayavijñāna is also of only one kind, namely the manas consciousness, because if the defiled manas did not exist, it would definitely not operate. As for the statement that the visual consciousness and so forth have ten conditions and so on, this is stated by mixing the meanings of "support" (āśrita) and "basis" (āśraya). "Support" means that all dharmas having arising and ceasing arise and abide by leaning on causes and relying on conditions; all that is leaned on and relied upon is called support, just as a king and his ministers rely on each other. If a dharma definitely possesses an object and acts as the master, enabling the mind and caittas to grasp their own ālambana, that is a "basis" (āśraya), namely the six internal āyatanas. This is only like the king, not like the ministers and so forth; hence the simultaneous bases are only this many. Third, the condition-as-immediate-contiguity basis (samanantarapratyaya-āśraya), which refers to the preceding ceased manas. All minds and caittas rely on this basis, because without an opening-and-guiding faculty (samanantara-indriya) they will definitely not arise. There must be a dharma possessing an object that acts as the master and can serve as the condition-as-immediate-contiguity; this clears the way and guides the subsequently arising minds and caitta dharmas. This belongs only to the mind, not to caittas and so forth. If this and that do not have the meaning of simultaneous arising, this is said to have the opening-and-guiding power for that. Since the eight consciousnesses within one person can arise simultaneously, only those of the same class serve as their opening-and-guiding basis. The Hīnayāna does not accept that the six consciousnesses arise together: whenever one arises, it is called "consciousness"; as it arises and ceases, it is called "manas".