仁王護國般若波羅蜜多經疏 2.469

2.469

解曰：然諸有情者，等覺已前一切聖凡皆通攝也。於久遠劫者，時無始故，但言久遠也。初剎那識異於木石者，此有二義。有說：初識隨於何趣續生位中最初剎那第八識也。識有緣慮，異於木石無緣慮故。有說：初識如四卷《楞伽》第一云「諸識有三種相，謂轉相、業相、真相。」言真相者，海東法師云：「本覺真心不藉妄緣，名自真相。」業轉如次也。又《起信論》說業轉現，大同《楞伽》，名有少別。海東解云：「言業相者，根本無明起靜令動，動為業識，極微細故。言轉相者，是能見相，依前業相轉成能緣，雖有能緣而未能顯所緣境故。」言現相者，即境界相，依前轉相能現境故。故楞伽云「譬如明鏡，持諸色像。現識所現，亦復如是。」又經下云「頓分別知自心現身，及身安立受用境界」如次即是根身外器色等五境，以一切時任運現故。此是三細，即本識故。若爾，經初識言，為目何者？依何熏習為因緣生？答：最初業識即為初識，依生起門為次第故。又遠劫來時無初始，過未無體，熏習唯心、妄念為初，違真起故。又熏習者，《楞伽經》云「不思議熏、不思議變，是現識因。」海東解云：「根本無明熏彼本覺，名不思議熏。本覺隨動，說為熏也。又彼本覺體雖不變，由隨緣故，故說為變。若熏若變，心言路絕名不思議。現識因者，據麁顯說，然其理實是業識因。」又因緣者，海東法師解《楞伽經》流注雖等辯因緣者，本覺為因、無明為緣而起業識，異木石有，同前解故。從此第二明染淨依。

The commentary states: "Yet for all sattvas" universally subsumes all sages and ordinary beings prior to equal awakening. "Through distant kalpas": because time has no beginning, it merely says "distant." As for "the consciousness of the initial thought-moment has differed from wood and stone," there are two explanations. Some say: the initial consciousness is the eighth consciousness of the very first thought-moment at the stage of connecting life according to whichever destiny one is in. Consciousness possesses cognitive apprehension, differing from wood and stone because they lack cognitive apprehension. Some say: the initial consciousness is as stated in the first fascicle of the four-fascicle Laṅkāvatāra: "The consciousnesses have three characteristics, namely, the transforming characteristic, the karma characteristic, and the true characteristic." Regarding the "true characteristic," Master Haedong [Wonhyo] said: "The truly enlightened original mind does not rely on delusive conditions; it is called its own true characteristic." The karma [characteristic] and transforming [characteristic] are as follows in order. Furthermore, the Awakening of Faith speaks of karma, transforming, and manifesting, which broadly agrees with the Laṅkāvatāra, though the names differ slightly. Haedong explained: "Regarding the karma characteristic, fundamental ignorance stirs stillness to cause movement; moving is karma consciousness, because it is extremely subtle. Regarding the transforming characteristic, it is the characteristic capable of seeing; relying on the previous karma characteristic, it transforms into an active cognizer; though there is an active cognizer, it is not yet able to reveal the cognitive object." Regarding the manifesting characteristic, it is the characteristic of the objective realm; because relying on the previous transforming characteristic, it can manifest the realm. Hence the Laṅkāvatāra says: 'Like a clear mirror holding various visible forms, what is manifested by the manifesting consciousness is also like this.' Furthermore, lower down the sūtra says: 'It suddenly and discriminatively knows the body manifested by its own mind, and the realm of enjoyment established for the body'—in order, these are the sense organs, the external receptacle world, and the five objects such as form, because they manifest spontaneously at all times. These are the three subtle [aspects], which are the fundamental consciousness. If so, what does the 'initial consciousness' in the sūtra designate? Relying on what perfuming does it arise through cause and condition? Answer: The initial karma consciousness is the initial consciousness, following the sequence of the gate of origination. Furthermore, through distant kalpas, time has no initial beginning, past and future lack real substance, perfuming is mind-only, and deluded thoughts are the initial, because they arise in opposition to the true. Furthermore, regarding perfuming, the Laṅkāvatāra Sūtra states: 'Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness.' Haedong explained: 'Fundamental ignorance perfuming that original awakening is called inconceivable perfuming. Original awakening following movement is called perfuming. Furthermore, although the substance of that original awakening does not change, because it accords with conditions, it is called transformation. Whether perfuming or transformation, the path of mind and speech is cut off, so it is called inconceivable. As for being the cause of the manifesting consciousness, it is stated according to what is coarse and manifest; but in its actual principle, it is the cause of the karma consciousness.' Furthermore, regarding cause and condition, where Master Haedong explains the flow and succession in the Laṅkāvatāra Sūtra and discriminates cause and condition: original awakening is the cause and ignorance is the condition to give rise to the karma consciousness, existing differently from wood and stone, which agrees with the previous explanation. Second, following upon this, is clarifying the support for defilement and purity.