釋摩訶衍論 2.69

2.69

The treatise says: Although clearly stated in the basic treatise, for the sake of the dull-witted I now make a further re-explanation, subordinating the sūtra passages to the statements of the treatise. That is to say, the all-one-mind consciousness established in the One Mind Dharma Sūtra is subsumed by the one dharmadhātu of the Mahāyāna Treatise, whose meaning is as explained before. The ālayavijñāna established in the Ālayavijñāna Sūtra is subsumed by the general ālaya of the Mahāyāna Treatise. Why is this? In the basic treatise, it is spoken thus: "What is called the combination of the unarisen and unceasing with arising and ceasing, being neither identical nor different, is named the ālayavijñāna. This consciousness has two meanings, capable of subsuming all dharmas and capable of producing all dharmas. What are the two? First, the meaning of awakening; second, the meaning of non-awakening." The great manas generally established in the Manifest Sūtra is subsumed by the general manas of the Mahāyāna Treatise. Why is this? In the basic treatise, it is spoken thus: "Furthermore, as for the causes and conditions of arising and ceasing, it is because sentient beings revolve on the basis of mind, manas, and the mental consciousness." What does this mean? It means that, based on the ālayavijñāna, it is said that ignorance arises unawakened, being able to see, able to manifest, and able to grasp sense objects, generating continuous thoughts; therefore it is spoken of as manas. This manas also has five names. What are the five? First, it is named karmic consciousness, meaning that the mind moves unawakened through the power of ignorance. Second, it is named transforming consciousness, because based on the moving mind it can see marks. Third, it is named manifesting consciousness, meaning that it can manifest all sense objects, just as a bright mirror manifests forms and images; the manifesting consciousness is also like this, manifesting without before and after as the five sense objects confront it, because it arises spontaneously at all times and is always in front. Fourth, it is named knowing consciousness, meaning that it discriminates defiled and pure dharmas. Fifth, it is named continuous consciousness, because it is uninterrupted in association with thoughts; and so forth, as explained at length. The single mental consciousness generally established in the Seven Transformations Sūtra is subsumed by a part of the mental consciousness of the Mahāyāna Treatise. Although its described marks are incomplete, because it possesses an esoteric intention, in the basic treatise it is spoken thus: "Furthermore, what is called the mental consciousness is this very continuous consciousness: based on ordinary beings' clinging ever more deeply, calculating 'I' and 'mine' and various false attachments, following affairs, grasping conditions, and discriminating the six sense objects, it is named the mental consciousness," and so forth, as explained at length. In like manner, those various sūtras should be matched respectively to their proper places. Having explained the gate of subsuming and establishing, next I explain the gate of analyzing the letters of the storehouse consciousness. How many are the distinctions of names for the ālayavijñāna? What are their characteristics in the divergent teachings of the sūtras? Which meanings of letters belong to which places? The verse says: