[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791) › 2.127 # 注大乘入楞伽經 2.127 注大乘入楞伽經 2.127 - **Language:** Classical Chinese ### [2.127](https://indike.org/pramana/in.bauddha.taisho.1791.2.127) 如來上明諸識有三種相，是已處中說故。而此又明諸識廣略者，以眾生根行不等，受解緣別故也。言廣說有八者：一曰眼識了別於色；二曰耳識了別於聲；三曰鼻識了別於香；四曰舌識了別於味；五曰身識了別於觸；六曰意識了別諸法；七曰末那識（此云染污意）恒審思量，唯緣藏識見分，亦名傳送識；八曰阿賴耶識（此云藏識）。謂此八識，各是眾生無始已來，不了自心，隨妄緣起。於中第八是其根本，頓變根身器界種子，轉生七識，各能變現自分所緣。（所緣即境也。色是眼識自分所緣，乃至三境是阿賴耶識自分所緣，終無心外法能與心為緣，但是自心生，還與心為相。）此八識外實無我法。問曰：如何變耶？答曰：我法分別熏習力故，諸識生時變似我法。六七二識無明覆故，緣此執為實我實法。如患夢者，患夢力故，心似種種外境相現。夢時執為實有外境，寤來方知唯夢所變。我此身相，及外世界色空等法，亦復如是。唯識所變，迷故執有我及諸法；悟來方知唯心識變，以如實知無前境界故，種種方便起隨順行。轉八識成四智菩提，安住祕藏，究竟涅槃。故曹溪云「大圓境智性清淨，平等性智心無病，妙觀察智見非功，成所作智同圓鏡。五八六七果因轉，但轉其名無實性，若於轉處不留情，繁興永處那伽定。」即此轉識成智義也。 > When the Tathāgata explained above that the consciousnesses have three kinds of marks, that was already an intermediate explanation. Here, he further explains the consciousnesses broadly and briefly, because sentient beings' capacities and practices are unequal, and their conditions for reception and understanding differ. Speaking of eight broadly: first, visual consciousness, which discriminates form; second, auditory consciousness, which discriminates sound; third, olfactory consciousness, which discriminates fragrance; fourth, gustatory consciousness, which discriminates taste; fifth, tactile consciousness, which discriminates tangible objects; sixth, mental consciousness, which discriminates all dharmas; seventh, manas consciousness (here translated as defiled mind), which constantly deliberates and examines, taking only the seeing-aspect of the storehouse consciousness as its object, also called the transmitting consciousness; eighth, ālayavijñāna (here translated as storehouse consciousness). These eight consciousnesses are each arisen according to deluded conditions because sentient beings, from beginningless time, have not understood their own mind. Among them, the eighth is the root, suddenly transforming into sense faculties, the physical body, the receptacle world, and seeds, which in turn generates the seven consciousnesses, each capable of transforming and manifesting its own specific objective realm. (The objective realm is the object. Form is the specific objective realm of visual consciousness, down to the three realms being the specific objective realms of the ālayavijñāna; ultimately there is no dharma outside the mind that can serve as an objective condition for the mind; they merely arise from one's own mind, and turn back to become marks for the mind.) Outside these eight consciousnesses, there is truly no ātman or dharmas. Question: How do they transform? Answer: Due to the perfuming force of discriminating ātman and dharmas, when the consciousnesses arise, they transform into the semblance of ātman and dharmas. Because the sixth and seventh consciousnesses are obscured by avidyā, they take these as objects and grasp them as real ātman and real dharmas. Just as a dreaming person, due to the power of the dream affliction, has their mind manifest in the likeness of various external marks; during the dream they grasp them as really existing external objects, but only upon awakening do they know they were merely transformed by the dream. This bodily mark of ours, as well as forms, space, and other dharmas of the external world, are also like this. They are merely transformed by consciousness; through delusion one grasps them as having an ātman and dharmas; upon awakening one only then knows they are transformed by mind and consciousness alone. Because one knows as it truly is that there are no external realms before one, by various skillful means one initiates conforming practice. Transforming the eight consciousnesses into the four wisdoms and bodhi, one abides serenely in the secret treasury, ultimate nirvāṇa. Hence Caoxi said: "Great Perfect Mirror Wisdom is pure in nature; Equal Nature Wisdom leaves the mind unhindered; Wondrous Observing Wisdom sees without effort; Perfecting Action Wisdom is like the round mirror. Five-eight, six-seven transform in fruit and cause; merely their names are transformed, having no substantial nature; if at the point of transformation one leaves no clinging, amid surging activities one ever abides in nāga-samādhi." This is precisely the meaning of transforming consciousness into wisdom. > — English (machine translation) (machine translation) - [Previous: 2.126](https://indike.org/pramana/in.bauddha.taisho.1791.2.126) - [Next: 2.128](https://indike.org/pramana/in.bauddha.taisho.1791.2.128) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1791.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1791~en-mt.2.127) — English, machine translation ## Linked texts (1) - [人天眼目](https://indike.org/pramana/in.bauddha.taisho.2006.4.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1791.2.127](https://indike.org/pramana/in.bauddha.taisho.1791.2.127) · Pramāṇa