仁王護國般若波羅蜜多經疏 2.477

2.477

Exposition: '[They] produce the two dharmas of matter and mind of all sentient beings': according to the Awakening of Faith, after the transforming characteristic, the manifesting characteristic arises and presents objects, and only then are there material objects; this means matter arises after the transforming consciousness. This too is not correct. The manifesting consciousness presents objects because of the perfuming by the first six [consciousnesses]; how could the presented objects arise directly from mind? Does the reflection in a mirror arise from the mirror? If, according to Vijñaptimātratā, among the three classes of objects, taking for instance the objective nature (vastu-lakṣaṇa), when matter is perfumed within the image-aspect (nimitta-bhāga), its seeds are perfumed by virtue of mind and actualise from consciousness; what fault is there in mind producing matter? This too is not correct. Cognition and physical obstruction are entirely distinct. The perfumer and the holder of seeds both arise from their own classes; how could the perfuming and holding be in their very essence matter? This too is not correct. Perfuming and holding are due to mind, and therefore are said to be produced by mind; if they were not produced by mind, why call it consciousness-only? Furthermore, the third fascicle of the Laṅkāvatāra says: 'The great elements of moistening conceptual thought produce the inner and outer water realms; the great elements of heat conceptual thought produce the inner and outer fire realms; the great elements of moving conceptual thought produce the inner and outer wind realms; the great elements of cut-and-divide material conceptual thought produce the inner and outer earth realms.' Since that sūtra states that they arise from the seeds of conceptual thought, what fault is there in saying mind produces matter? If obstruction and cognition were different and definitely possessed separate substances, how could one cultivate and sever [defilements] to attain the uncontaminated? Furthermore, buddhas and bodhisattvas can contain vast oceans within a single pore, and accommodate Mount Sumeru within a mustard seed; if matter were definitely obstructive, why does it not obstruct them? It is only in response to deluded sentiments that obstruction and cognition are said to differ; for one who has attained mastery, there is truly no difference. It is the aspect of mind that arises from mind; the sacred teachings and correct reasoning serve as the authoritative standard. From this point, the third [part clarifies] the meaning of the aggregates of matter and mind.