[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) › 2.198 # 注大乘入楞伽經 2.198 注大乘入楞伽經 2.198 - **Language:** Classical Chinese ### [2.198](https://indike.org/pramana/in.bauddha.taisho.1791.2.198) 此明諸識展轉互為因也。言因所作相非一非異者，因即第八如來藏識也。所作相，謂七轉識，從第八所生也。非一者，諸識行相不同也。非異者，同皆緣起無自性也。言業與生相相繫深縛者，謂第八識變起根身器界名為生相。六七二識無明覆故，由此執為實我、實法。第六意識引起前五造引滿業，感諸異報生死不絕，故云業與生相，相繫深縛，是皆不了色等諸塵自心妄現，故五識身轉也。大慧！眼等五識與五塵俱時，或因了別色等差別境相而意識生也。是故當知根、身、塵境一切諸法，皆是眾生自心妄識互為因果之所現也。故《伽陀》云「諸法於藏識，識於法亦爾。更互為因相，亦互為果相。」 > This clarifies that the various consciousnesses mutually serve as causes for one another. That "the characteristics of cause and that which is produced are neither one nor different": the cause is the eighth consciousness, the tathāgatagarbha; the characteristics of that which is produced refer to the seven evolving consciousnesses, which are produced from the eighth. They are "not one" because the active characteristics of the various consciousnesses are not the same; they are "not different" because they are all equally dependently arisen and without own-nature. That "karma and the characteristics of arising are mutually bound in deep fetters": this means that the eighth consciousness transforms and gives rise to the sense faculties, body, and receptacle world, which are called the characteristics of arising. Because the sixth and seventh consciousnesses are obscured by ignorance, based on this they grasp at them as a real self and real dharmas. The sixth, the mental consciousness, induces the first five to create karmas that lead and fulfill, bringing about various diverse retributions with unceasing birth and death; therefore it is said that karma and the characteristics of arising are mutually bound in deep fetters. All of this is due to failing to understand that the various dusts such as form are false manifestations of one's own mind, and hence the bodies of the five consciousnesses evolve. Mahāmati! The five consciousnesses, such as that of the eye, are simultaneous with the five dusts, or the mental consciousness arises due to discerning the differentiated objective characteristics of form and so on. Therefore, you should know that all dharmas—sense faculties, bodies, and dust-realms—are manifested by sentient beings' own minds and false consciousnesses functioning mutually as cause and effect. Thus a gāthā says: "All dharmas \[depend\] on the storehouse consciousness, / And consciousness is also like this with respect to dharmas. / They mutually serve as the characteristics of causes, / And also mutually serve as the characteristics of effects." > — English (machine translation) (machine translation) - [Previous: 2.197](https://indike.org/pramana/in.bauddha.taisho.1791.2.197) - [Next: 2.199](https://indike.org/pramana/in.bauddha.taisho.1791.2.199) - [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.2.198) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1791.2.198](https://indike.org/pramana/in.bauddha.taisho.1791.2.198) · Pramāṇa