維摩義記 3.89

3.89

Concerning the fifth person, first, “Sunakṣatra says,” identifies the person who explains individually. Below, it clarifies what he says. “Movement and thought are two,” brings out the two marks in antithesis. There are eight consciousnesses, which are grouped into three: 1. phenomenal consciousness that discriminates, referring to the mind of the six consciousnesses; 2. deluded consciousness, referring to the seventh consciousness; 3. true consciousness, referring to the eighth consciousness. These three are discriminated in detail as in the chapter on the eight consciousnesses. Within that deluded consciousness, coarse and subtle differ, with six distinct levels of meaning: 1. the fundamental non-cognizing mind, referring to the stage of ignorance; 2. karmic consciousness: based on the preceding ignorance, deluded thoughts unconsciously and suddenly stir; because of stirring, it is called ‘karma’; 3. evolving consciousness: based on the preceding deluded thoughts, the mental characteristics gradually coarsen and turn to give rise to external perceptual objects, hence called ‘evolving’; 4. manifesting consciousness: based on what arose before, illusory perceptual objects reflect in one's own mind, like all the objects produced in a dream appearing to the dreaming mind, hence called ‘manifesting’; 5. wisdom consciousness: regarding the dharmas manifested in one's own mind, it discriminates distinctions of agreeable and disagreeable, defiled and pure, resembling wise understanding, hence called ‘wisdom consciousness’; 6. continuous consciousness, also called ‘uninterrupted consciousness’ in the treatises: deluded objects pull the mind, and the mind follows deluded objects, succeeding one another without interruption like waves on the ocean, hence called ‘uninterrupted consciousness’; furthermore, it can maintain the karmic results of phenomenal consciousness so that they do not break off, hence also called ‘uninterrupted’. The distinctions among these six are detailed in the treatise. Here, ‘movement’ refers to the stirring mind of that karmic consciousness. ‘Thought’ refers to [the consciousnesses from] evolving consciousness up to continuous [consciousness]. Because the fundamental ignorance and non-cognizing mind has not yet discriminated, it is not mentioned. Below, these two are overturned to illuminate non-duality; dispatching both marks constitutes non-duality. First he distinguishes it, and then he concludes. In the distinguishing part, “If there is no movement, there is no thought”: from the standpoint of delusion, thoughts arise based on movement; from the standpoint of the real, which is eternally quiescent, karmic movement is fundamentally non-existent. Because there is no movement, the thinking mind does not arise. When the text states “No thought and no discrimination”: because the mind of movement and thought within deluded consciousness is absent, the six kinds of discriminating phenomenal consciousness are also absent; this is called ‘no discrimination’. This explains non-duality. Thoroughly penetrating these two makes manifest the meaning of ‘entering’. From “This is” onward, he concludes.