釋摩訶衍論 4.78

4.78

Having explained the portal of general presentation, next the portal of extensive explanation is explained. Herein are two sections: first the evolution of the manas is explained, and afterwards the evolution of the mental consciousness is explained; the textual characteristics can be seen. "What does this mean?": this is a general inquiry concerning the two evolutions. From here below, an expository disperse explanation is made. Upon what sūtra is this portal of the evolution of the mind (manas) established? It is the *Xianliao jing*. What is spoken in that sūtra? That is to say, in the *Xianliao jing* it is spoken thus: "Although various kinds of minds and consciousnesses are immeasurable, it is solely the manas that evolves; there is no other phenomenon. Why is this? Because this manas-consciousness is fully endowed with eleven meanings, and there is nothing it does not do." In that sūtra the names of the eleven meanings are omitted and not individually explained; therefore the treatise master fully enumerates the eleven distinctive names to show them clearly. What are the eleven names? First, fundamental ignorance; second, the mark of karma; third, the mark of turning; fourth, the mark of manifestation; fifth, the mark of cognition; sixth, the mark of continuity; seventh, the karma-consciousness; eighth, the turning-consciousness; ninth, the manifesting-consciousness; tenth, the cognitive-consciousness; eleventh, the continuing-consciousness—these are called the eleven. As in the root text: "Relying upon the ālayavijñāna, it is said that there is ignorance arising through non-awakening, able to see, able to manifest, able to grasp sense objects, and continuously giving rise to thoughts; therefore it is called manas. This manas further has five names..." up to the extensive explanation: "fifth, it is named the continuing-consciousness, because thoughts correspond without interruption." In the *Bendi jing* it is spoken thus: "The great manas-consciousness possesses twelve evolutions" because the underlying original awakening is taken as one. By what difference between the two words 'mark' (lakṣaṇa) and 'consciousness' (vijñāna) is the number further increased and separately established? Because the difference is very great. What is the difference? It is because all accompanying defiled dharmas each have two meanings. What are the two? First, the meaning of spiritual comprehension; second, the meaning of dark dullness. The meaning of spiritual comprehension is based on the side of evolving from original awakening. The meaning of dark dullness is based on the side of evolving from ignorance. Relying on the first portal, the name 'consciousness' is established; relying on the second portal, the name 'mark' is established: the difference between the two portals should be known in this way. Why is it so? That which is called 'consciousness' conforms to original awakening because of the meaning of comprehension. That which is called 'mark' conforms to ignorance because of the meaning of turning away from the source. Therefore, in the *Changzhu foxing jing* it is spoken thus: "By what is it known that all sentient beings have the Buddha-nature?" The answer is: "Because all sentient beings have mind and consciousness, one should know that they have the Buddha-nature. Why? The Buddha is named the Awakened One, because he can thoroughly illumine and comprehend all dharmas. Because this Awakened One exists within the bodies of sentient beings, therefore all sentient beings obtain distinguishing consciousness." For what meaning is it named 'mind' (manas)? It is because it has two meanings. What are the two? First, the meaning of a root (indriya); second, the meaning of a body (kāya). The meaning of a root is because of the meaning of being able to produce. The meaning of a body is because of the meaning of being that upon which something relies. For what meaning do fundamental ignorance and original awakening according to defilement each possess causes and conditions? Because they are viewed in relation to one another. What does this mean? When original awakening and ignorance are viewed in relation to the three consciousnesses, original awakening is the cause and ignorance is the condition. When the same two are viewed in relation to the three marks, ignorance is the cause and original awakening is the condition. Why is this? Because what is direct is the cause, and what is indirect is the condition. Why was it said above that the differentiating cognitive mark and continuous mark are subtle divisions of the mental consciousness, whereas in the present text they are subsumed under the manas-consciousness? It is because [the treatise] desires to establish that the manas and the mental consciousness are solely one substance without two distinctions. If so, why is the coarse division omitted and not considered the manas? Truly speaking, all are the manas, but because the principle has been exhausted it is simply omitted for now; therefore the sūtra says, "There is nothing it does not do." Yet separately establishing the evolution of the mental consciousness is done because [the treatise] desires to establish the Dharma-portal of the supported and the supporting; taking this to resolve the three marks, the manas should be broadly understood. Furthermore, it is in order to show that the ālayavijñāna is not definitely the ālayavijñāna, the manas is not definitely the manas, and the mental consciousness is not definitely the mental consciousness. Because there is no fixed nature: the storehouse-consciousness is the manas, the manas is the storehouse-consciousness; the mental consciousness is the storehouse-consciousness, the storehouse-consciousness is the mental consciousness; they are also all the storehouse-consciousness, all the manas, all the mental consciousness, and they are also none of them. Being without fixed nature in this way, they are all impermanent; being impermanent, they are not real; being not real, they are all illusory transformations; being illusory transformations, their intrinsic nature is empty and non-existent; their intrinsic nature being empty, they are decisively quiescent; being quiescent, quiescence itself is also quiescent. In the *Vajrasamādhi Sūtra* it is spoken thus: Bodhisattva Kṣitigarbha said: "Inconceivable, inconceivable accumulation: seven and five do not arise, eight and six are quiescent, the nine marks are empty and non-existent; being is empty and without being, non-being is empty and without non-being..." up to the passage above where the Buddha said: "Seeing is delusion. Why? All the myriad existences are unproduced and without mark; originally they do not name themselves; they are all empty and quiescent. All marks of dharmas are also like this; the bodies of all sentient beings are also like this. Even the body does not exist, so how could there be seeing?"