大方廣佛華嚴經疏 43.7

43.7

Second, the extensive explanation according to the topics is divided into nine sections, because understanding, disposition, and desire are combined as one pattern. Now, in the first, regarding the mind, there are three: the general, the particular, and the conclusion. In the particular, it briefly raises ten gates, subsuming them into eight, because the second and third, and the last two, are combined. 1. The mark of differentiation: because the six kinds of mind (citta), intellect (manas), and consciousness (vijñāna) are distinct. These eight, when perceiving objects, are allowed to arise simultaneously, hence called 'variously arising.' Moreover, 'variously arising' means that they must be accompanied by their co-arising factors; at the very least, there are still the five omnipresent mental factors. 2. From 'rapidly turning' downward, two phrases explain the activity-marks, because the four marks shift and flow. 'Rapid' is abiding, because the essence of abiding is light and precarious, quickly moving to change. 'Turning' is change; 'destruction' is cessation, and 'non-destruction' is arising. The sūtra used in the treatise has only one phrase, saying 'lightly turning, the marks of arising and non-arising,' and the treatise says, 'because of the activity of abiding, change, arising, and cessation.' 3. 'Having no physical form' is the mark of ultimate truth, contemplating that mind as divorced from mind. How is it divorced? That is, the body of the mind cannot be apprehended. 'Body' is essence, relying on the meaning of aggregation, which is identical to the mind's essence being divorced from thought in the Awakening of Faith. 4. 'Boundless' is the self-mark, according with and taking countless spheres of objects. Because the grasped objects differ, it is called 'self.' Among the above four marks, the first is what is marked, and the second is what marks; these two together are the marks of the mind. The third is the mind's empty nature; nature and mark differ, but combine as the mind's essence. The fourth is the mind's function. These four universally apply to both defilement and purity. The latter four explain the pure mind according with conditions: based on the fifth, according with the condition of affliction, it forms the sixth and seventh; according with the condition of karma and birth, it forms the eighth. That is, the fifth, 'purity,' is the mark of self-nature being undefiled, which is the non-empty nature relied upon by both the true and the false of self-realized noble wisdom; being defiled yet undefiled is called 'pure by self-nature.' The next two phrases below are being undefiled yet defiled: that is, 'with or without defilement' (mala) is identical to the marks of being identical with affliction or not identical with affliction, because while according with conditions there is defilement, the nature is constantly free from it. 7. 'Bound or unbound' is identical to the marks of being identical with latent affliction or not identical with latent affliction, the meaning of which is not different from the previous, differing only in seeds and manifest activity. 8. There are two phrases together called the causal mark, because one receives birth according to causes: bodhisattvas take birth through the power of illusory wisdom and vows, while other sentient beings take birth in various destinies according to karma.