釋摩訶衍論 2.71

2.71

The commentary states: In general, there are ten kinds of ālayavijñāna. Why is that? Because they are explained separately in various sūtras. What are the ten? First is the ālayavijñāna named the Great Gathering Lord, which is the great consciousness of the general characteristic, the meaning of which is as explained before. Second is the ālayavijñāna named fundamental avidyā, because fundamental avidyā is established separately as an ālaya. In the Sūtra on the Ten Kinds of Conceptualisations it is said: 'The consciousness of King Kṣa-cha-zhi-duo-ti is purely false phenomena, unable to comprehend the essence of the single dharmadhātu. With the ālayavijñāna of all defiled dharmas as its root, its generation and growth have no interruption. If there were no consciousness of King Ti, the defiled retinue would forever have no basis and could not grow.' How should this ālayavijñāna be subsumed in the analysis? In the root treatise it is said: 'The meaning of non-awakening refers to the mind of non-awakening arising and having its thoughts because of not knowing the oneness of the dharma of tathatā in accordance with reality,' and so forth at length. Third is the ālayavijñāna named pure original awakening, because the innate original wisdom is established separately as an ālaya. In the Sūtra on Original Awakening it is said: 'The intrinsically pure Buddha-ālayavijñāna is fully endowed with untainted, complete merits; it is eternally pure and eternally determinate, free from the characteristic of being perfumed, free from the characteristic of alteration; its wisdom-essence is immovable and fully endowed with the pure portion; therefore it is named the Sole Pure Consciousness.' How should this ālayavijñāna be subsumed in the analysis? In the root treatise it is said: 'Furthermore, the essential characteristics of awakening have four great meanings, equal to space, like a clean mirror,' and so forth at length. Fourth is the ālayavijñāna named defiled-and-pure original awakening, because the dhāraṇī-wisdom that does not preserve its self-nature is established separately as an ālaya. In the Sūtra on Original Dependent Arising it is said: 'At that time the youth Prabhāvyūha addressed the Buddha: "Venerable One! For what reason, in the assembly of the Difficult-to-Enter Unprecedented [Dharma], was it stated that the dhāraṇī-wisdom that arises in dependence on others is named the consciousness of the King of Laṅkā? Why is it named the King of Laṅkā, using it as an analogy to show that dhāraṇī-wisdom of dependent arising?" Thereupon the Venerable One told the youth Prabhāvyūha: "This King of Laṅkā constantly resides in Mount Malaya in the great sea, leading a retinue of one hundred and six thousand spirits. These retinues all ride magical palaces to roam through various realms, and all of them rely upon that King of Laṅkā in order to roam about. That is to say, the assembly of spirits say: 'We spirits possess no majestic virtue and no strength, and have no capability in our deeds. As appropriate, Great King, grant capability into our assembly!' That King of Laṅkā then, according to the time, grants them superior strength, so that they operate together without parting from one another. That is to say, although the King of Laṅkā does not divide his body, he can pervade all the spirits, causing each to obtain the measure of his entire body, operating together without separation at all times and in all places. The wisdom that does not preserve its self-nature is also like this: it can receive the perfuming of the spirits of all immeasurable and boundless afflictions and defiled dharmas, and operates together without parting from them. For this reason, in the Difficult-to-Enter Assembly I stated that the awakening wisdom that operates accordingly is named the consciousness of the King of Laṅkā."' How should this ālayavijñāna be subsumed in the analysis? In the root treatise it is said: 'The intrinsically pure mind, moved by the wind of avidyā—both the mind and avidyā are formless and do not part from each other,' and so forth at length. Fifth is the ālayavijñāna named the karmic characteristic and karmic consciousness, because the fundamental karmic characteristic and the karmic consciousness are established separately as an ālaya. In the Sūtra on the Wisdom of Intrinsic Nature it is said: 'The ālayavijñāna has nothing that can comprehend and act, nor anything that is comprehended and acted upon; it cannot be analysed, cannot be partitioned; solely due to the meaning of subtle movement and hidden flow, it is named karma.' How should this ālayavijñāna be subsumed in the analysis? In the root treatise it is said: 'Furthermore, dependent upon non-awakening, three kinds of characteristics are produced, which are associated with and not separated from that non-awakening. What are the three? The first is the karmic characteristic of avidyā: because of non-awakening, the movement of the mind is called karma; if awakened, it does not move. When it moves, there is suffering, for the fruit is not separated from the cause.' Sixth is the ālayavijñāna named the evolving characteristic and evolving consciousness, because the characteristic of being able to see objects and the evolving consciousness are established separately as an ālaya. In the Great Immeasurable Sūtra it is said: 'The ālayavijñāna has seeing-seeing evolving and non-seeing-seeing arising.' How should this ālayavijñāna be subsumed in the analysis? In the root treatise it is said: 'The second is the characteristic of being able to see: because it is based on movement, there is the ability to see; if there is no movement, there is no seeing.' Seventh is the ālayavijñāna named the manifesting characteristic and manifesting consciousness, because the characteristic of objects and the manifesting consciousness are established separately as an ālaya. In the Bhūtakoṭi Sūtra it is said: 'Differently and distinctly operating in the present ground, with distinct characteristics fully operating in practice; therefore it is named ālayavijñāna. Furthermore, this ālayavijñāna is truly an indeterminate dharma of vipāka, having a pure white characteristic, or named accomplishment.' How should this ālayavijñāna be subsumed in the analysis? In the root treatise it is said: 'The third is the characteristic of objects: because it is based on the ability to see, objects falsely manifest; apart from seeing, there are no objects.' Eighth is the ālayavijñāna named the principle of tathatā of nature, because the pure tathatā realised by correct wisdom is established separately as an ālaya. In the Sūtra on the Identity of Dharmas it is said: 'There is a consciousness that is consciousness, yet not subsumed under consciousness as consciousness—namely, the tathatā-ālayavijñāna.' How should this ālayavijñāna be subsumed in the analysis? It is subsumed under tathatā as the objective referent of pure prajñā. Ninth is the ālayavijñāna named pure initial awakening, because the innately pure initial awakening prajñā is established separately as an ālaya. In the Sūtra on the Perfection of the Fruit it is said: 'The Buddha told the Bodhi Tree King: "The innate initial-awakening ālayavijñāna should constantly not part from pure original awakening, and pure original awakening should constantly not part from the initial-awakening pure consciousness. Accordingly as this one exists, that one exists; accordingly as that one exists, this one exists; neither of the same kind nor of a different kind."' How should this ālayavijñāna be subsumed in the analysis? In the root treatise it is said: 'The meaning of original awakening is spoken of in contrast to initial awakening, because initial awakening is identical to original awakening.' Tenth is the ālayavijñāna named defiled-and-pure initial awakening, because the initial-awakening prajñā that accords with conditions is established separately as an ālaya. In the Sūtra on the Perfection of the Fruit it is said: 'Furthermore, Tree King! Just as the initial-awakening pure consciousness and the white-pure original awakening speak of the defiled-and-pure initial-awakening ālayavijñāna, so too is the dependently arisen original awakening that does not preserve its self-nature.' How should this ālayavijñāna be subsumed in the analysis? In the root treatise it is said: 'The meaning of initial awakening is that dependent upon original awakening there is non-awakening, and dependent upon non-awakening it is said that there is initial awakening. Furthermore, because of awakening to the source of the mind, it is called ultimate awakening; because of not awakening to the source of the mind, it is not ultimate awakening,' and so forth at length. Meanings such as these will be fully expounded when reaching their own analyses. As the ten kinds of manas and six kinds of mental consciousness are explained in order in the subsequent text, they are only briefly noted now. Having explained the gate of dividing the words and the gate of distinguishing the characteristics of the storehouse consciousness, next is explained the gate of the general consciousness gathering, generating, and perfecting. With regard to: 'This consciousness has two meanings, which can gather all dharmas and generate all dharmas. What are the two? First is the meaning of awakening, and second is the meaning of non-awakening'—this generally reveals the supreme, perfect characteristic of the fundamental consciousness. What does this mean? It refers to being fully endowed with two kinds of perfection. What are the two? First is perfection of merits; second is perfection of faults. Regarding perfection of merits: the term 'meaning of awakening' can gather all immeasurable, boundless merits exceeding the sands of the Ganges, which are unseparated and uninterrupted, and can generate all immeasurable, boundless merits exceeding the sands of the Ganges, which are unseparated and uninterrupted. Regarding perfection of faults: the term 'meaning of non-awakening' can gather all immeasurable, boundless faults exceeding the sands of the Ganges, whether separated or released, and can generate all immeasurable, boundless faults exceeding the sands of the Ganges, whether separated or released. Such various distinct characteristics of gathering, generating, and perfuming will be clearly demonstrated when reaching the chapter of analysis of particular characteristics.