大方廣佛華嚴經隨疏演義鈔 65.46

65.46

Regarding the Commentary's "The treatise says 'It is only made by the one mind'" down: second, the treatise explains the sūtra. From "This statement is general" down, the Commentary explains the treatise. Above, taking the name of the contemplation was solely what can produce; now, saying "Because the threefold realm evolves only from mind", it encompasses both the producer and the produced. However, producer and produced are twofold: if in the Dharmatā school, taking the ultimate truth as conforming to conditions and becoming existence is what can produce, and all minds and objects are together what is produced, because the inconceivable perfuming and the inconceivable transformation are the causes of the manifestation-consciousness. If in the Dharmalakṣaṇa school, the ultimate-truth mind is merely what is deluded about, not what can produce. There are three transformers, namely the eighth [consciousness] and so forth; hence the one-fascicle Vijñapti-treatise says: "Furthermore, there is another meaning: in the Mahāyāna sūtras it is said that the threefold realm is mind-only. Being 'mind-only' means that there is only internal mind, and no external objects such as visible forms, sounds, smells, and so forth. How is this known? As the Daśabhūmika-sūtra says: 'The threefold realm is false and merely made by the one mind.' Therefore, mind (citta), thought (manas), consciousness (vijñāna), and discernment (vijñapti)—these four dharmas are identical in meaning and different in name. This is spoken based on the associated mind, not the unassociated mind; it is said that mind has kinds. First, associated mental factors: namely, all the defilements, fetters, feelings, perceptions, volitions, and so forth, are all associated with mind; on this account it says mind, thought, consciousness, and discernment are identical in meaning and different in name. Second, unassociated mind: that is to say, the ultimate truth, permanently abiding, unchanging, intrinsically pure mind. Saying 'the threefold realm is false and merely made by the one mind' refers to the associated mind." Now, relying on the Dharmatā [school], it says that the ultimate-truth mind is what can produce. Saying "'Evolving' has the meaning of arising and acting, and also the meaning of transformation" is the intent of the Vijñaptimātra[-siddhi]. In its third fascicle, summarizing the three transformers, that treatise says: "Transformers are twofold: first, causal transformation; second, resultant transformation." In explaining these two transformations, both are said to be "because of arising". That treatise says: "First, causal transformation: namely, the habit-energies of the two causes of niṣyanda and vipāka within the eighth consciousness. The niṣyanda habit-energies are caused to arise and grow by the perfuming of the good, bad, and indeterminate within the seven consciousnesses. The vipāka habit-energies are caused to arise and grow by the perfuming of the defiled good and bad within the six consciousnesses." Explanation: Seeds producing active dharmas is called causal habit-energy. The treatise first states the heading. Afterward it explains niṣyanda, which means the seeds of the three natures within the seven consciousnesses, each producing its own active [dharmas], only excluding the eighth because it cannot perfume. As for vipāka habit-energy, it only excludes the seventh, for the seventh is indeterminate and not a cause of vipāka. The former is a direct cause (hetu-pratyaya); this latter is an augmentative condition (adhipati-pratyaya). The treatise says: "Second, resultant transformation: namely, due to the power of the former two kinds of habit-energy, the eight consciousnesses arise, manifesting various characteristics." Explanation: That is the active results produced by the former two causes. That is to say, conditioned dharmas that can transform and manifest are called resultant transformation. "Various characteristics" refers to the mental factors associated with the eighth consciousness, the object division (nimitta-bhāga), vision division (darśana-bhāga), and so forth. The treatise specifically explains: "Because the niṣyanda habit-energies serve as the direct cause, the essences and characteristics of the eight consciousnesses arise with differences; they are called niṣyanda results, because the result resembles the cause." Explanation: That is, taking the seeds of the three natures of the active consciousness, each produces its own active [state]. The treatise says: "The augmentative condition of vipāka induces the eighth consciousness to requite the power of leading karma; because it is constantly continuous, the name vipāka is established. That which induces the first six consciousnesses to requite completing karma arises from vipāka, and is called 'arisen from vipāka' (vipākaja). It is not named vipāka because it has interruptions. The aforesaid vipāka and what is arisen from vipāka are called vipāka results, because the result differs from the cause." Explanation: The eighth consciousness is the comprehensive result, hence it is the primary vipāka. The primary one leads and produces the rest; the karma that induces the six consciousnesses is named completing karma, and so on. The above passages from the treatise all explain the meaning of transformation by means of arising; hence the Commentary says "'Evolving' is evolving and arising, and also the meaning of transformation." Furthermore, below in the treatise, explaining that the second transformer evolves and conditions based on that [eighth consciousness], it says that "evolving" means cyclical flow (saṃsāra), indicating that this consciousness constantly relies on that consciousness to take what is conditioned. That commentary explains: "Flowing has the meaning of continuity; evolving has the meaning of arising. It means the meaning of arising in continuity relying on the eighth, whether as seed or active." Furthermore, the first fascicle of that treatise, explaining "Due to metaphorical designations of self and dharmas, there are evolutions of various characteristics", says: "'Evolving' means there are differences in positing according to conditions." It also says: "Those characteristics are all metaphorically designated relying on the transformation of consciousness." It also says: "Transformation means the essence of consciousness evolves into the semblance of two divisions." Explanation: The phrase "those characteristics" refers to the aforesaid self and dharmas; the essence of consciousness is precisely the self-corroborating division (svasaṃvitti-bhāga), because both this object and vision [divisions] arise relying on the self-corroborating [division]. The primary intent above was to verify explaining the word "evolving" (zhuǎn) in the treatise by means of arising and transforming; yet it already fully contains the characteristics of the transformers. Both the earlier and later texts of the sūtra and commentary rely on this passage.