仁王護國般若波羅蜜多經疏 2.471

2.471

The commentary states: "The defilement and purity attained at birth" arise together with the body; since they are obtained as soon as one is born, they are also innately obtained from beginninglessness. Defilement is of two kinds: veiled [neutral] and unwholesome; purity is of two kinds: [unveiled] neutral and wholesome; both are obtained at birth. "Each" means that from defilement arises defilement, and from purity arises purity, just as a cause of the same kind draws forth a concordant result; thus it is "each." "Able to serve as immeasurable and incalculable": first, the time throughout long kalpas is immeasurable and incalculable; second, the two kinds of defilement and purity produced are immeasurable and incalculable. "Root of defiled and pure consciousnesses": because what is obtained at birth previously leads to its own subsequent kind, the prior serving as the root of the posterior, it is called the "root of consciousness." Regarding the differentiation of the consciousnesses, there are two explanations. Some say: the eighth is exclusively pure neutral, because it is the root of the destinies and births. The seventh is also perpetual, because it is veiled and wholesome. The first six are intermittent, and all three natures pervade them. Only the sixth consciousness increases in both defilement and purity, being the most supreme in the matters of cultivation and severing. Although they mutually perfume as causes and thereby arise, these all arise from original, inherently existing seeds, each producing defiled and pure consciousnesses from its own seeds to serve as subsequent roots. Some say: karma consciousness refers to the power of ignorance stirring the unaware mind. Relying on the moving mind, it gives rise to the transforming consciousness, which is the characteristic capable of seeing; relying on the capacity to see, it gives rise to the manifesting consciousness, which is able to manifest all realms; relying on the manifesting consciousness, it gives rise to the evaluating consciousness, discriminating defilement and purity and giving rise to self and dharmas; relying on the evaluating consciousness, it gives rise to the continuous consciousness, sustaining past wholesome and unwholesome karma so it is not lost, and maturing present and future karmic retributions of suffering and pleasure without discrepancies. Although the previous three subtle [aspects] arise from ignorance, because they are unassociated, they are pure and neutral. Although the subsequent two of defilement and purity differ in inferiority and superiority, they arise from the former, with karma as their root. Regarding the difference: karma arises from original awakening, so original awakening is the root of karma; karma gives rise to the remaining defilement and purity, so karma is the root of defilement and purity; therefore the karma characteristic is taken as the root of defilement and purity. If so, how many kinds of consciousness are there, and how does perfuming serve as cause and condition to produce them? Answer: The Laṅkāvatāra Sūtra states: 'Mahāmati! In brief there are three kinds of consciousness, and in full there are eight characteristics. The three are the true consciousness, the manifesting consciousness, and the consciousness that discriminates phenomena.' Haedong explained: 'The true refers to original awakening; the manifesting refers to the eighth; the remaining seven are all named consciousnesses that discriminate phenomena. Although the seventh consciousness does not cognize external dusts, because it cognizes the eighth, it is called discriminating phenomena.' If contrasted with the previous master, no question and answer is needed. Furthermore, regarding perfuming, according to the Laṅkāvatāra Sūtra, the manifesting consciousness and the consciousness that discriminates phenomena are mutual causes. The eighth seed consciousness acts as the cause to produce the seven, and the previous seven are able to perfume and in turn regenerate the eighth, acting as mutual causes from beginningless time. Furthermore, regarding cause and condition: its own seeds serve as the cause, and the various realms manifested by the manifesting consciousness serve as the condition, able to combine to produce the various defiled and pure consciousnesses. If one says that Prajñā does not have the eight consciousnesses, the sūtra neither negates nor affirms it; therefore citing established texts to explain the words 'defilement and purity' exhausts the principle. Otherwise, what would 'initial consciousness' designate? However, since the Ekottara has already spoken of the ālaya, citing this to explain the sūtra will hopefully be examined carefully. Second, following upon this, is clarifying that matter and mind are vast. Within this there are two: 1. presenting the beginning and end; 2. clarifying that matter and mind are vast. First is presenting the beginning and end.