注大乘入楞伽經 2

English (machine translation) 2

Language: English

2.1

"Why are wild beasts like elephants and horses captured? / Why are there lowly people? / May the Buddha explain this to me."

2.2

[Mahāmati] asks: For what reasons are beasts like elephants and horses captured and slaughtered by one another? And he asks: By what karma are base and lowly people produced?

2.3

"How are the six seasons subsumed? / How are icchantikas, / Women, men, and non-men— / How are all these born?"

The first line asks about the non-Buddhists having six periods as their guides. It also means that in the Western Regions two months make a season, dividing the year into six periods. The next line asks about icchantikas; this is answered separately below under icchantikas. The following line asks about eunuchs (paṇḍaka), women, and men, as explained in the Saddharmasmṛtyupasthāna-sūtra.

2.5

"How does one advance in practice? / How does one regress in practice?"

2.6

[Mahāmati] asks: How is it that students of the practice differ in advancement and regression?

2.7

"How many yogācāras are there / Who cause people to abide therein?"

2.8

"Yoga" translates here as "correspondence." It means corresponding to the objects, practices, and fruits of all vehicles. This is as explained in the five divisions and seventeen stages of the Yogācārabhūmi-śāstra.

2.9

"When sentient beings are born in the various realms of rebirth, / What are their shapes? What are their bodily forms? / Opulence and great mastery— / By what cause are these obtained?"

2.10

[Mahāmati] asks about sentient beings in the various destinies, their bodily forms, their wealth, and the causes of their mastery.

2.11

"What is the Śākya lineage? / What is the Ikṣvāku lineage?"

2.12

[Mahāmati] asks about the Tathāgata's worldly family lineage. This matter appears in other scriptures, and is briefly explained in texts such as the Shijia pu and the Fayuan zhulin.

2.13

"By whose instruction / Do the ṛṣis practice protracted austerities?"

2.14

[Mahāmati] asks: The ṛṣis practice austerities, claiming to attain longevity. With what teaching does their master instruct his disciples?

2.15

"For what reason does the Buddha, the World-Honoured One, / Appear in all Buddha-lands, / With different names and various forms, / Surrounded by the assembly of Buddha-sons?"

2.16

[Mahāmati] asks: The Buddha manifests forms in accordance with beings in all places, surrounded by ordinary beings and noble ones. By what cause is it like this?

2.17

"For what reason does one not eat meat? / For what reason is the cessation of meat-eating commanded? / For those sentient beings who eat meat, / By what cause do they eat it?"

2.18

[Mahāmati] asks about meat-eating and the causes and conditions for prescribing the prohibition of meat-eating. This is answered separately below under the cessation of meat-eating.

2.19

"Why are various lands / Shaped like the sun and moon, [down to] / Like harps and slender-waisted drums?"

2.20

[Mahāmati] asks about the differing shapes of world systems to make clear that they are made by the mind alone. The Avataṃsaka Sūtra states: "Because of differences in seeds, fruits grow differently; because of diverse karmic actions, Buddha-lands vary in many ways." This is explained fully in the chapter "The Formation of the World." "Indra" is another name for Śakra.

2.21

"What is the nirmāṇakāya Buddha? / What is the saṃbhogakāya Buddha? / And the dharmatā-wisdom Buddha? / May you explain them all for me."

2.22

[Mahāmati] asks about the names and meanings of the Buddhas: responding to conditions and manifesting forms according to capacity is called the nirmāṇakāya Buddha; recompensing past causes is called the saṃbhogakāya Buddha; the non-dual essence is the tathatā Buddha; and original awakening shining forth is the wisdom Buddha.

2.23

"Why is supreme, perfect awakening not attained in the desire realm? [Down to] / Who will uphold the True Dharma?"

2.24

[Mahāmati] asks in which realm Vairocana Buddha attains awakening, and asks who will uphold the True Dharma after the parinirvāṇa, as is briefly explained in scriptures such as the Mahāmāyā Sūtra and in the Fu fazang zhuan.

2.25

"How long does the World-Honoured One abide? / How long will the True Dharma remain?"

2.26

[Mahāmati] asks: How long does the Tathāgata remain in the world, and what is the duration of the True Dharma's remaining?

2.27

"How many kinds of siddhānta are there? / How many views are there as well?"

2.28

The first line asks about siddhānta, which translates here as established tenets. The second line asks about the various views of conventional truth. Furthermore, the Tiantai school maintains four siddhāntas: first, the mundane; second, the therapeutic; third, the individual; and fourth, the ultimate truth. Hence it is said: "If one misses the intent of the four siddhāntas, both one's own practice and one's teaching of others are called clinging to dharmas; if one grasps the intent of the four siddhāntas, both self and other are free from clinging."

2.29

"Why was the Vinaya established, / As well as the monks?"

2.30

The Vinaya is the precepts; through these precepts, monks attain liberation stage by stage.

2.31

"How are worldly supernormal faculties (abhijñā) attained? / How are supramundane ones attained?"

2.32

[Mahāmati] asks: How are the five worldly supernormal faculties and the six supramundane supernormal faculties attained? The six supernormal faculties are the divine eye, the divine ear, knowledge of others' minds, recollection of past lives, psychic power, and the extinction of contaminants (āsravakṣaya). These six cover the practitioners of the three vehicles, differing only in depth, clarity, and obscuration. Worldly supernormal faculties lack the extinction of contaminants; though they partially acquire the first five, these are still subsumed only under the contaminated (sāsrava).

2.33

"And for what reason / Does the mind abide in the seventh ground?"

2.34

[Mahāmati] asks: The seventh ground is the ground of mind-only, referring to the culmination of the stage of effort. Its meaning encompasses what comes before and after.

2.35

"How many kinds of saṅgha are there? / How does a schism in the saṅgha occur?"

2.36

[Mahāmati] asks: How many kinds of saṅgha are there? The intention is to distinguish the authentic from the counterfeit. And he asks: Causing a schism in the saṅgha, so that they are not in harmony, incurs a retribution of grave sin. Alternatively, two kinds of saṅgha are spoken of: the saṅgha of formal acts (karman) and the saṅgha of the wheel of the Dharma. Or three kinds of saṅgha are spoken of: the harmonious saṅgha, the conventional saṅgha, and the authentic saṅgha. Or four kinds of saṅgha are spoken of: the conscientious saṅgha, the shameless saṅgha, the dumb sheep saṅgha, and the authentic saṅgha. The meaning of schism in the saṅgha is as explained in the Saṃyuktābhidharmahṛdaya.

2.37

"Why do you explain medical treatises / In detail for the sake of sentient beings?"

2.38

[Mahāmati] asks about worldly and supramundane medical treatises. Each has many methods, which is why he says "in detail."

2.39

"Why did the Great Sage proclaim and speak words such as these: 'Kāśyapa, Krakucchanda, and Kanakamuni are me'?"

2.40

Other sūtras contain these words; therefore, Mahāmati asks about it. This means that while traces of transformation differ, the substance of their virtues is not different. As below, this is separately answered in the context of the four equanimities.

2.41

"Why teach annihilation and permanence, as well as self and non-self? Why not always teach reality, that everything is mind-only?"

2.42

Question: Why does the Tathāgata not constantly preach the true and actual Dharma for sentient beings, but instead preaches for sentient beings annihilation and permanence, and preaches the parikalpa and cittamatra dharmas of self and non-self? As below, this is separately answered starting from "In future ages there will be those of deviant wisdom…".

2.43

"Why are there groves of men and women, harītakī and āmalaka?"

2.44

Question: Why are worldly fruits not the same? "Harī" refers to the harītakī fruit. "Āmmara" refers to the āmalaka fruit.

2.45

"Mount Kailāsa, the Cakravāḍa, and Mount Vajra… [down to] …we pray that the Buddha will explain them for me."

2.46

"Cakravāḍa" is also called the Iron Encircling Mountains. Gandharvas are the musical deities of the heavens. The final two lines conclude the request.

2.47

At that time, the World-Honoured One, having heard what he requested… [down to] …will explain them in sequence. Thereupon he spoke verses, saying:

2.48

Having heard Mahāmati able to ask about such subtle and wonderful mind-dharmas, he praised him, saying "Excellent!" He admonished him to examine carefully and not to listen to the dharmatā teaching with a mind of production and cessation. From here on, there are thirty-nine verses in all, all spoken by the Tathāgata for his sake.

2.49

"Whether produced or unproduced, nirvāṇa and the characteristic of emptiness, saṃsāra is without svabhāva."

2.50

This means: Mahāmati, what you just asked above about produced saṃskṛta dharmas, unproduced asaṃskṛta dharmas, nirvāṇa, empty space, and the kṣaṇa of saṃsāra—these are all manifested by parikalpa, and each is without svabhāva.

2.51

"The pāramitās, the Buddha's sons, the śrāvakas, the pratyekabuddhas, the non-Buddhists, and formless practices."

2.52

This means: What was asked above precisely refers to persons and the dharmas practiced by persons. The Buddha's sons, śrāvakas, pratyekabuddhas, and non-Buddhists are persons. The pāramitās are the dharmas practiced by persons of the three vehicles; formless practices are the dharmas practiced by non-Buddhists. This means that these persons and the dharmas practiced by persons are all concluded as being without svabhāva. This is the subtle intent of the Buddha's brief answer.

2.53

"Mount Sumeru, the great ocean, the continents, islands, and lands."

2.54

From here on, eight and a half verses sequentially summarize and acknowledge Mahāmati's hundred and eight questions. Mount Sumeru is in the great ocean; therefore, he says "Mount Sumeru and the great ocean", summarizing the "Sumeru" above. "Great ocean" was not in the questions above. "Continents, islands, and lands" acknowledges the "lands" above.

2.55

"The constellations, the sun and moon, the hosts of devas and the asuras… [down to] …cessation and the ṛddhipādas."

2.56

The power of asuras and the ṛddhipādas were not in the questions above, but in meaning they ought to be present.

2.57

"The bodhipakṣas and the Path, the dhyānas and the immeasurables… [down to] …the mind producing verbal expressions."

2.58

"The skandhas and transmigrations" acknowledges the "sentient beings born into various destinies" above. "The mind producing verbal expressions" acknowledges the "who produces language" above.

2.59

"Citta, manas, manovijñāna, non-self, the five dharmas, and svabhāva… [down to] …whether sentient beings exist or do not exist."

2.60

"Great elements" had no text above. "One Buddha" acknowledges the "Kāśyapa and the others are me" above. "Sentient beings exist or do not exist" acknowledges the "self and non-self" above.

2.61

"Elephants, horses, and beasts are without a cause; how are they captured? … [down to] …arts, crafts, and the sciences."

2.62

"Mind-only without external objects" acknowledges the "everything is mind-only" above. The rest all summarize and acknowledge the questions above.

2.63

"The lands of Mount Sumeru and the mountains, the measure of the great ocean, the sun, and the moon: / of the superior, middling, and inferior sentient beings, how many subtle dust particles does each body contain?"

2.64

"The lands of Mount Sumeru and the mountains" begins a total of nine verses below. This means: Mahāmati, since you asked about nāmalakṣaṇa, why did you not ask about the mountains and the great ocean, the sun, the moon, the stars, the sentient beings and buddha-lands, as well as the yojanas, pecks, bushels, catties, taels, the four great elements, and the sense faculties, composed of such quantities of dust particles? Since you say, "My name is Mahāmati (Great Wisdom)" and understand the Mahāyāna, why did you not ask? Below, these are precisely the names for the accumulated quantities of subtle dust particles, meaning that the questions were not comprehensive. Furthermore, it is to dispel the calculations of sentient beings' passions: since all things are formed from the accumulation of subtle particles, how could they have an essential nature?

2.65

"How many particles in each land? How many cubits in each bow? … [down to] …nit, sheep's wool, and barley grain."

2.66

This means: The finest subtle dust particle is called a hare's hair dust particle; seven hare's hair dust particles make one sheep's hair-tip dust particle; seven sheep's hair-tip dust particles make one dust particle in a sunbeam; seven dust particles in a sunbeam make one nit; seven nits make one louse; seven lice make one barley grain; seven barley grains make one finger-breadth; twelve finger-breadths make one span; two spans make one cubit; four cubits make one bow; five hundred bows are called one krośa; ten krośas are called one yojana. A trichiliocosm is one transformation-buddha land. This means that all such dharmas form an entity through the accumulation of subtle particles. Why did you not ask how many particles each is composed of?

2.67

"Half a peck and one peck—how many barley grains are each of these? … [down to] …how many in number are each of these?"

2.68

These are all Sanskrit names for the accumulation of pecks and bushels; or it is said that ten million nayutas is called a bimba.

2.69

"How many particles form a mustard seed? How many mustard seeds form a grass seed? … [down to] …Why did you not ask me?"

2.70

All the above was spoken by the Tathāgata. He meant: Such nāmalakṣaṇas should also have been asked about.

2.71

"How does one attain wealth? How does one become a wheel-turning king? / How does a king offer protection? How does one attain liberation?"

2.72

From here on, twenty verses in all again acknowledge what Mahāmati asked. "Wealth" acknowledges the "abundance" above.

2.73

"Why prose sentences, lust, and food and drink? … [down to] …From what cause are there various flavors?"

2.74

"Various flavors" was not in the questions above.

2.75

"Female, male, and non-male; the adornments of buddhas and bodhisattvas … [down to] …Why are things produced with a cause?"

2.76

"Produced without a cause" and "produced with a cause" acknowledge the "both together and different" above.

2.77

"How do views transform? How do calculations arise? … [down to] …How does samādhi arise?"

2.78

"Severing all thoughts" acknowledges the "How is there the cessation of thought?" above. "Arising of samādhi" acknowledges the "How does one awaken from meditation?" above.

2.79

"Who destroys the three realms of existence? Where is the body, and what is it like? … [down to] …and what was asked about non-self."

2.80

"No bodily self" acknowledges the "no sentient beings" above. "What are the characteristics like?" acknowledges the "By what cause are characteristics established?" above. "Non-self" acknowledges the "accomplishing non-self" above.

2.81

"What is the womb, and the remaining limbs and parts? … [down to] …the clever Māra's designations."

2.82

"Designations" summarizes the "Why is it merely a hypothetical designation?" above. "Clever Māra" was not in the questions above.

2.83

"Why the arrangement of trees was what you asked… [down to] …you now ask all of these of me."

2.84

From the first bhūmi to the seventh bhūmi is the domain with mind, contemplating the citta, manas, and manovijñāna measurements of the three realms. This concludes the hundred and eight questions above. As for the other topics, the accumulated numbers of subtle dust particles and so forth are all the parikalpa characteristics of the three realms, and are the dharmas contemplated on the seventh bhūmi. Therefore, he says: "How to cause their minds to dwell within the seventh bhūmi? You now ask all of these of me," summarizing all the cited texts.

2.85

"As spoken by previous buddhas, the one hundred and eight statements… [down to] …the Buddha's sons should listen and receive them."

2.86

The statements spoken by previous buddhas that are free from views and characteristics are all not contrary to dharmatā, naturally keeping far away from the faults of evil views, and are also free from the dharmas produced by worldly words, which entirely lack real meaning. I shall explain them for you; he admonishes him to listen attentively. Therefore, Nāgārjuna says: "The listener gazes intently like one who is thirsty drinking, enters with one mind into the meaning of the words, and upon hearing the Dharma leaps with joy and a sorrowful heart—to such a person it may be preached."

2.87

At that time, Mahāmati Bodhisattva-Mahāsattva… [down to] …"The statement on permanence is not a statement on permanence."

2.88

From here on, the Tathāgata answers from the gate of the mind's tathatā. This means: Sentient beings falsely give rise to the view of production with respect to the truly unproduced. Since fundamentally there is no production, he says, "The statement on production is not a statement on production." If there were produced dharmas, one could speak of permanence; because production does not exist, permanence does not exist; therefore, he says, "The statement on permanence is not a statement on permanence." Since these two statements are like this, all the other classes of statements use the latter phrase to dispel the former phrase. When false views are absent, the reality naturally manifests.

2.89

"The statement on characteristics is not a statement on characteristics; the statement on abiding and alteration is not a statement on abiding and alteration."

2.90

In order to establish the statement on production, characteristics follow along with it. The two statements on abiding and alteration were not in the questions above. Fundamentally non-existent and now existent is called production; dharmas not being rigidly fixed is called alteration; dharmas having temporary function is called abiding.

2.91

"The statement on kṣaṇas is not a statement on kṣaṇas… [down to] …the statement on constancy is not a statement on constancy."

2.92

Above there was no intermediate text. In general there are three kinds of permanence: first, non-Buddhists positing that the nature of the four great elements is permanent; second, karmic habit-energy continuing and obtaining fruit without interruption, hence permanent; third, the substance of the tathāgatagarbha being truly and constantly abiding, hence permanent. These three permanences are all the false views of foolish people. The old commentary differs regarding the three permanences.

2.93

"The statement on conditions is not a statement on conditions; the statement on causes is not a statement on causes… [down to] …the statement on expedients is not a statement on expedients."

2.94

There are six major afflictions and twenty secondary afflictions. Above there was no text for expedients.

2.95

"The statement on skillfulness is not a statement on skillfulness… [down to] …the statement on the three wheels is not a statement on the three wheels."

2.96

The statement on vows and the statement on the three wheels had no text above.

2.97

"The statement on designating characteristics is not a statement on designating characteristics; the statement on existence is not a statement on existence… [down to] …the statement on water is not a statement on water."

2.98

Just like the single water of the Ganges River, four views regard it differently.

2.99

"The phrase of bow, the phrase of non-bow; the phrase of great elements, the phrase of non-great elements; [and so on, down to] the phrase of fruition, the phrase of non-fruition."

2.100

"The phrase of truth" refers back to "the phrase of reality" above. For "the phrase of fruition," there is no text above.

2.101

"The phrase of cessation, the phrase of non-cessation; the phrase of arising, the phrase of non-arising; [and so on, down to] the phrase of marks, the phrase of non-marks."

2.102

Marks are of three kinds: namely, essential marks, distinguishing marks, and phenomenal marks. The former were essential marks of shape and color; the next were distinguishing marks; these are phenomenal marks.

2.103

"The phrase of factors, the phrase of non-factors; the phrase of dhyāna, the phrase of non-dhyāna; [and so on, down to] the phrase of prediction, the phrase of non-prediction."

2.104

For "the phrase of appropriation" and "the phrase of prediction," there is no text above.

2.105

"The phrase of icchantika, the phrase of non-icchantika; [and so on, down to] the phrase of taste, the phrase of non-taste."

2.106

For "the phrase of taste," there is no text above.

2.107

"The phrase of action, the phrase of non-action; the phrase of body, the phrase of non-body; [and so on, down to] the phrase of cause and effect, the phrase of non-cause-and-effect."

2.108

For "the phrase of the conditioned" and "the phrase of cause and effect," there is no text above.

2.109

"The phrase of Akaniṣṭha, the phrase of non-Akaniṣṭha; [and so on, down to] the phrase of diversity, the phrase of non-diversity."

2.110

For "the phrase of diversity," there is no text above.

2.111

"The phrase of exposition, the phrase of non-exposition; [and so on, down to] the phrase of letters, the phrase of non-letters."

2.112

"The phrase of upholding" is translated by Guṇabhadra as "the phrase of place."

2.113

The above collectively answers the one hundred and eight phrases from the perspective of the gateway of the mind as tathatā. As for the repeated statements of 'non-', it is as Aśvaghoṣa says: "It should be understood that the intrinsic nature of tathatā is neither having marks nor lacking marks; neither not having marks nor not lacking marks; nor both having and lacking marks; neither a single mark nor different marks; neither not a single mark nor not different marks; nor both a single and different marks." Since the beginning, all defiled phenomena and all sentient beings—because they possess a deluded mind with thought-to-thought vikalpa—are entirely non-consonant with it. Thus, it is the true mind, eternally changeless, fully replete with pure phenomena, yet without any marks that can be grasped, because it is a realm free from thought, consonant only with realization.

2.114

"Mahāmati, these one hundred and eight phrases [were spoken by previous Buddhas;] you and all the bodhisattva-mahāsattvas should cultivate and train in them."

2.115

This is the concluding exhortation. The bodhisattvas and others should thus learn the bodhisattva path and cultivate the bodhisattva practices. Citing the previous Buddhas is done in order to inspire sincerity and faith.

2.116

Mahāyāna Laṅkāvatāra Sūtra: Chapter Three, Gathering All Dharmas

2.117

To explain this chapter, there are four sections: first, the purpose of its appearance; second, resolving objections; third, explaining the title; fourth, explaining the text. First, the purpose of its appearance: the previous chapter concluded the general questions and answers, and from here below all chapters are specific questions and answers; hence it follows next. Second, resolving objections: Since the one hundred and eight phrases have already been explained in general, why do the chapters below ask specific questions one by one? Since the phrasing and meaning do not go beyond what is in the general, is this not redundant? Answer: When the general and specific subsume each other, only then are views of annihilation and permanence dispelled; when the real and conventional are completely blended, only then are feelings of rejection and grasping forever brought to an end. Third, explaining the title: the treatise establishes two gateways based on the one mind; the previous chapter has already explained the gateway of the mind as tathatā, which gathers all dharmas in general; this chapter explains the gateway of the mind as arising and ceasing, which gathers all dharmas in general and generates all dharmas, because these two gateways are inseparable. The treatise says: "Regarding the mind as arising and ceasing: based on the tathāgatagarbha, there is the mind of arising and ceasing. That which is neither arising nor ceasing, combined with arising and ceasing—neither one nor different—is named the ālayavijñāna. This consciousness has two meanings, capable of gathering all dharmas and generating all dharmas. What are the two meanings? First, the meaning of enlightenment; second, the meaning of non-enlightenment. The meaning of enlightenment refers to the mind's essence being free from thought. The mark of being free from thought is equal to empty space, pervading everywhere, the single mark of the dharmadhātu, which is the Tathāgata's equal dharmakāya. Based on this dharmakāya it is named original enlightenment; based on original enlightenment, there is non-enlightenment;" down to the three subtle and six coarse [aspects], rising and sinking in the ocean of suffering. "Based on non-enlightenment, initial enlightenment is spoken of; furthermore, because one is enlightened to the mind-source, it is named ultimate enlightenment; because one is not enlightened to the mind-source, it is not ultimate enlightenment." Therefore, within the ten dharma-realms, whether noble or ordinary, whether cause or fruit, both dependent and primary recompense, defiled and pure, are all contained herein! Hence it is named the "Chapter on Gathering All Dharmas." Next, beneath the sūtra text is the direct explanation of the text.

2.118

At that time, the bodhisattva-mahāsattvas Mahāmati [again said to the World-Honoured One:] "How many kinds of arising, abiding, and ceasing do the consciousnesses have?"

2.119

From this chapter up to "Abandoning the Eating of Meat," there are fourteen chapters in total, explaining specific questions and answers. Therefore, chapter after chapter repeatedly states, "again addressed the World-Honoured One." Now this opening passage is precisely the specific questioning and answering on citta, manas, and vijñāna. It means that the consciousness of the initial kṣaṇa is different from wood and stone; inherently endowed with defilement and purity, each can become the root of immeasurable, innumerable defiled and pure consciousnesses. From the initial kṣaṇa across ineffable kalpas, up to the single kṣaṇa of the vajropamasamādhi, there are ineffably ineffable consciousnesses. When generating the two dharmas of form and mind in all sentient beings, there are defilement, purity, arising, and ceasing. For this consciousness, regarding the gateway of arising and ceasing, how many kinds of arising, abiding, and ceasing are there? (However, since distant kalpas are beginningless, what is named the "initial"? This refers precisely to the moment when a single thought suddenly arises, when deluded thought goes against truth; this is called the initial consciousness. It is not that there was a consciousness newly arisen in the past that is called the initial consciousness).

2.120

The Buddha said: "Mahāmati, the consciousnesses have two kinds of arising, abiding, and ceasing, which are not what speculators can know."

2.121

The wondrous nature of tathatā is originally unarisen; when a single thought accords with conditions, events divide into beginning and end. This is precisely the true mind not preserving its own nature, according with the condition of avidyā to form the consciousnesses: arising, abiding, changing, and ceasing. This cannot be known by the intellect of ordinary persons, Hīnayānists, or bodhisattvas on causal stages. Hence the treatise says: "Consciousness arisen based on the perfuming of avidyā cannot be perceived by the wisdom of ordinary persons or the two vehicles; even bodhisattvas in the ultimate stage cannot completely know it; only the Buddha fully fathoms it."

2.122

"Namely, continuous arising and marked arising, continuous abiding and marked abiding, continuous ceasing and marked ceasing."

2.123

"Continuous" means flowing onward. One edition also says "flowing onward." Speaking of "flowing onward," it designates exclusively the eighth consciousness; its three marks are subtle and hidden (namely the karma-mark, the transforming mark, and the manifesting mark, as explained in the Awakening of Faith); bījas and actualizations are uninterrupted, hence it is called "flowing onward." Due to the condition of avidyā, karmavijñāna first arises, hence it is spoken of as arising; continuing across long kalpas, it is named abiding; reaching the vajra-samādhi and the single thought of samyaksaṃbodhi where root avidyā is severed, it is called continuous ceasing. As for marked arising, abiding, and ceasing: this refers to the other seven consciousnesses whose minds and objects are coarse and manifest, hence they are called marks. Although the seventh takes the eighth as object and is subtle compared to the sixth, because it possesses the four afflictions, it is also called coarse. Relying on that manifesting consciousness and their own seeds, when various objective conditions combine to generate the seven [consciousnesses], it is called marked arising. Perfuming across long kalpas is named marked abiding. From the branch toward the root, gradually subduing and severing them up to the completion of the seventh bhūmi, this is named marked ceasing. Based on the former arising and ceasing, the basis of delusion and awakening is established; based on the latter arising and ceasing, the basis of defilement and purity is established. The latter is short and the former is long; matters divide into two distinctions: precisely flowing arising, abiding, and ceasing, and marked arising, abiding, and ceasing.

2.124

"The consciousnesses have three marks: namely, the transforming mark, the karma-mark, and the true mark."

2.125

Although it answered above that the consciousnesses have two kinds of arising, abiding, and ceasing, it has not yet distinguished which consciousnesses undergo arising and ceasing. Here it speaks again of three kinds of marks, wishing to discriminate among the consciousnesses those that have arising and ceasing from those that do not. In speaking of the "true mark," the mind of the tathāgatagarbha remains undefiled while entangled, its nature being self-illuminating understanding; this is called the intrinsic true mark. Fundamental avidyā stirs stillness to movement; movement becomes karmavijñāna, which is the extremely subtle mark of the ālaya, named the karma-mark. The "transforming mark" means that, based on the previous karma-mark, it transforms into the perceiving subject and the perceived object, generating the seven transforming consciousnesses; all are named transforming marks. Furthermore, turning from stillness to movement is called karma; proceeding from within toward the outside is called transformation. The mind of the tathāgatagarbha cannot increase or decrease; it is named the true mark, and is also called the true consciousness. Yet although the names of the three marks differ, they are all the one mind, the two meanings of according with conditions and being changeless. That is, the true mind being changeless is precisely its according with conditions, hence it is called the transforming mark and karma-mark. Because according with conditions is precisely being changeless, it is called the true mark. The treatise says: "This mind is from the beginning intrinsically pure, yet defiled by avidyā, it has its defiled mind." This is changeless being precisely according with conditions. It also says: "Although there is a defiled mind, it is eternally changeless." This is according with conditions being precisely changeless.

2.126

"Mahāmati, broadly speaking there are eight consciousnesses; briefly speaking there are only two: namely, the manifesting consciousness and the object-discriminating consciousness."

2.127

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.

2.128

"Briefly speaking there are only two: namely, the manifesting consciousness and the object-discriminating consciousness": Guṇabhadra's translation says there are briefly three kinds, adding a true consciousness above the manifesting consciousness. If explained as three kinds: 'true' refers to original enlightenment pure in nature; 'manifesting' refers to the ālaya's manifesting consciousness; the remaining seven are all named object-discriminating consciousnesses. Although the seventh consciousness does not take external dust as object, because it takes the eighth as object, it is also named object-discriminating consciousness. 'True' referring to original enlightenment is precisely the true nature of consciousness. This translation states: the manifesting consciousness belongs to the ālaya, and the object-discriminating consciousness belongs to the first six consciousnesses. It does not mention the seventh because the seventh, manas, conceptualizing what is internal as ātman, belongs to the ālaya, and conceptualizing what is external as ātmīya, belongs to the first six consciousnesses. 'True' is precisely the true nature of consciousness, which also belongs to the pure aspect of the ālaya. Therefore it merely says briefly there are only two, which does not conflict with the number in the intermediate explanation.

2.129

"Mahāmati, just as various forms and images appear in a clear mirror, so too is the manifesting consciousness."

2.130

This presents a simile and applies it to clarify the manifesting consciousness. That is to say, the manifesting consciousness is like a mirror, and the objective realms that appear are like images. Therefore the Awakening of Faith says: 'The three realms are unreal and false, created only by mind; apart from mind, there are no objective realms of the six sense-data.' It also says: 'Because the eighth storehouse consciousness serves as the support, the seven consciousnesses are produced in succession. Among them, the sixth creates the projecting and fulfilling karma that brings about collective and particular retributions, just like a mirror presenting images without the slightest discrepancy.' Regarding 'collective and particular retributions': first, the collective retribution belongs to the eighth consciousness; second, the particular retribution belongs to the first six consciousnesses. Taking uncontaminated wholesome karma as an example: upholding the five precepts brings about a human body—this is collective retribution karma. Due to [past] causes of anger, patience, and so forth, within this collective retribution of being human there are beauty, ugliness, and so forth—these are called particular retribution karma, and are also called projecting and fulfilling karma. That is, what can bring about the eighth [consciousness's] projecting ripening result is called projecting karma; what can bring about the sixth [consciousness's] fulfilling ripening result is called fulfilling karma. However, regarding projecting karma, the intention (cetanā) that can create it must be generated by the sixth mental consciousness. As for fulfilling karma, the intention that can create it arises from the five consciousnesses; although they create fulfilling karma, they cannot do so on their own—they can only do so because they are guided by the mental consciousness. The seventh consciousness has only the innate affective and cognitive hindrances; it has neither karmic hindrances nor retribution hindrances. Although it is endowed with the four defilements, because it only grasps internally, it is subsumed under the defiled neutral (nivṛtāvyākṛta) category, and therefore cannot generate wholesome or unwholesome karma. Only the first six consciousnesses give rise to defilements and create karma; once karma is completed, it cannot be avoided, bringing about various diverse retributions, just as a mirror presents images without the slightest omission. Thus the Śūraṅgama says: 'The six consciousnesses create karma, and the unwholesome retributions incurred arise from the six sense faculties.' Some commentators on this sūtra point to the seventh consciousness as being able to generate wholesome and unwholesome karma, but there is no explicit scriptural passage to support this. (Only at the beginning of fascicle 73 of the Zongjing lu, relying on an ancient commentary, does it say 'the seventh consciousness creates karma.' Moreover, this contradicts the passages throughout the rest of that work where scriptural and treatise treatises are cited in succession to clarify the various consciousnesses; its error can be clearly recognized.)

2.131

"Mahāmati, the manifesting consciousness and the object-discriminating consciousness: these two consciousnesses are not different; they serve as causes for each other."

2.132

Saying that the ālayavijñāna's manifesting consciousness and the object-discriminating consciousness have no different characteristics means that both have the initial single thought as their condition, causing the mind of suchness not to abide in its own nature, but to follow conditions and become existent. The perfumings of the consciousnesses serve mutually as causes for one another, cycling without cease. Thus the Avataṃsaka says: 'Eyes, ears, nose, tongue, and body; the sense faculties of mind and mentation: through these there is constant cycling, yet there is no one who can turn them.' Its commentary explains: Saying 'through these' means that the above eight consciousnesses themselves serve as the perfumer and the perfumed, alternately acting as causes and constantly cycling, with no separate self or person; hence it says 'there is no one who can turn them.' It also says: 'Outside of consciousness there are no phenomena, which also accounts for there being no agent.' Thus it says that these two consciousnesses have no different characteristics and serve as causes for each other.

2.133

"Mahāmati, the manifesting consciousness takes inconceivable perfuming and transformation as its cause [...] takes the latencies of conceptual proliferation as its cause."

2.134

Here it further clarifies in detail the causes for the arising and abiding of the consciousnesses. Speaking generally, both the coarse and subtle consciousnesses arise on the basis of the ground of ignorance. Because fundamental ignorance stirs that quiet mind to produce the subtle consciousness, and on the basis of this subtle consciousness there further arises the coarse mind, ignorance is universally their root. Speaking specifically, relying on ignorance as cause, the three subtle non-corresponding states of mind are produced; relying on objective realms as conditions, the three coarse corresponding states of mind are produced. Therefore it says that the coarse and subtle consciousnesses each possess two causes before they can arise and abide. 'Inconceivable perfuming' means that ignorance can perfume suchness: where it cannot be perfumed, it can nevertheless perfume; hence it is called inconceivable perfuming. Furthermore, perfuming is non-perfuming; this perfuming of non-perfuming is called inconceivable perfuming. 'Inconceivable transformation' means that the mind of suchness receives the perfuming of ignorance: where it cannot change, it changes; hence it is called inconceivable transformation. Furthermore, transformation is non-transformation; this transformation of non-transformation is called inconceivable transformation. When the Śrīmālādevī Sūtra says, 'Being undefiled yet defiled is difficult to understand,' it refers to this inconceivability. Yet this perfuming and transformation is extremely subtle and concealed; therefore, the phenomenal marks of the manifesting consciousness that arise are subtle, and within it there are also the transforming consciousness and the karmic consciousness. It singles out the coarse to reveal the subtle, and so it only speaks of the manifesting consciousness. This is what the Awakening of Faith calls the 'non-corresponding mind.'

2.135

Regarding 'discriminating objective realms': these are the various objective realms manifested by the manifesting consciousness, which can in turn stir the ocean of the mind and raise the waves of the various object-consciousnesses. Regarding 'the latencies of beginningless conceptual proliferation': these are the latencies of false thoughts and conceptual proliferation within that unified ocean of the mind. Since beginningless time their perfuming has been uninterrupted, never having been separated from thought; therefore, these objective realms and false conceptual proliferations perfume and stir the ocean of the mind, producing various consciousnesses. Because false thoughts and objective realms are coarse and evident, the phenomenal marks of the object-discriminating consciousness produced by them are coarse and evident. This is what the Awakening of Faith calls the 'corresponding mind.' This means that the manifesting consciousness arises by relying on inconceivable perfuming, and abides by relying on inconceivable transformation. The object-discriminating consciousness arises by relying on objective realms, and abides by relying on the ocean of the mind.

2.136

From where the Buddha above spoke of the consciousnesses having two kinds of arising, abiding, and cessation down to this point, it describes how ignorance perfumes and suchness forms the conditioned arising of defilement. Thus the treatise says: 'One should know that ignorance can give rise to all defiled phenomena, for all defiled phenomena are characteristics of non-enlightenment.'

2.137

"Mahāmati, when the ālayavijñāna's false discrimination [...] this is called the cessation of characteristics."

2.138

From here on, it clarifies that if one penetrates to the source of delusion, it becomes the conditioned arising of purity. It means that within the unified ocean of the mind of the ālayavijñāna, if the various latencies of false thoughts and discrimination cease, then all faculty-consciousnesses cease. 'All faculties' means that the mental faculty gives rise to consciousness and can discriminate all phenomena; this is called all faculty-consciousnesses. That is, the cessation of the sixth mental consciousness and the active consciousness-characteristics of the seventh manas upon which it relies is called the cessation of the consciousness of the arising, abiding, and cessation of characteristics. Regarding 'various latencies': according to the Vijñānavāda school, there are three general kinds of latencies: First, the latencies of nominal expressions (nāma-vāsanā), which are the individual direct seeds of conditioned phenomena. Nominal expressions are of two kinds: (1) nominal expressions that express meanings, which are the distinctions of voice and sound that can explain meanings; (2) nominal expressions that manifest realms, which are the minds and mental factors that can apprehend objective realms. The seeds perfumed according to these two kinds of nominal expressions serve as the individual causes and conditions for conditioned phenomena. Second, the latencies of self-grasping (ātmagrāha-vāsanā), which are the seeds of falsely grasping at a self and what belongs to a self. Self-grasping is of two kinds: (1) innate self-grasping, which is the grasping at self and what belongs to a self abandoned by cultivation; (2) discriminating self-grasping, which is the grasping at self and what belongs to a self abandoned by seeing [the truth]. The seeds perfumed according to these two kinds of self-grasping cause sentient beings to have distinctions between self and other. Third, the latencies of limbs of existence (bhavāṅga-vāsanā), which are the seeds that bring about the ripening results of the three realms. Limbs of existence are of two kinds: (1) uncontaminated wholesome [deeds], which are karma that brings about agreeable results; (2) unwholesome [deeds], which are karma that brings about disagreeable results. The seeds perfumed according to these two kinds of limbs of existence cause the distinctions of good and evil destinies among ripening results. All discussions of latencies should be understood according to this standard.

2.139

"Mahāmati, regarding the cessation of continuity [...] refers to the discriminated objective realms seen by one's own mind."

2.140

Saying that when the supported causes and the perceived conditions cease, continuity ceases means: when the cause, which is the supported beginningless fundamental ignorance-latency, ceases, and the conditions, which are the defiled phenomena of the perceived false objective realms, cease, then the subtle, flowing consciousness of arising, abiding, and cessation ceases. When it says that the supported cause refers to the latencies of beginningless conceptual proliferation and the perceived conditions refer to the discriminated objective realms seen by one's own mind, the sūtra itself is citing and explaining the meaning of the cessation of ignorance and false objective realms serving as causes and conditions. Thus the treatise says: 'Because ignorance ceases, the mind has no arising; because the mind has no arising, objective realms cease accordingly; because causes and conditions both cease, the characteristics of the mind are entirely exhausted—this is called attaining nirvāṇa and accomplishing spontaneous action.'

2.141

"Mahāmati, for example, a lump of clay and fine particles of dust [...] golden ornaments are also like this."

2.142

Here two similes are cited to illustrate the above two kinds of conditioned arising, defiled and pure. First, the substance of the real and the false is neither identical nor different; second, it is only the false that ceases, while the real does not perish. The meaning is explained in the following text.

2.143

"Mahāmati, if the lump of clay and the fine particles of dust were different [...] there would be no distinction between a lump of clay and fine particles of dust."

2.144

If one were to say that the lump of clay and the fine particles of dust are truly different, then the lump of clay should not be formed of fine particles of dust; yet in reality it is formed of them, so one cannot say they are different. If they were truly not different, then there should be no distinction between the lump of clay and the fine particles of dust; since their causes and effects, coarse and subtle, are distinct, one cannot say they are identical either.

2.145

"Mahāmati, if the transforming consciousnesses and the storehouse consciousness were different [...] yet that true characteristic does not cease."

2.146

This applies the simile to the doctrine, clarifying that they are neither identical nor different. That is to say: if the transforming consciousnesses and the storehouse consciousness were different, then when stirred by the perfuming wind of ignorance, the substance of the storehouse consciousness would not accord with conditions, falling into the error of eternalism; yet the tathāgatagarbha-storehouse-consciousness is the cause of both wholesome and unwholesome, and is not without according with conditions. If they were not different, then when the transforming consciousnesses cease, the storehouse consciousness should also cease, falling into the error of annihilationism; yet the true characteristic of the storehouse consciousness never ceases. Thus the Awakening of Faith says: 'Because all characteristics of the mental consciousness are ignorance, the characteristics of ignorance are not separate from the nature of enlightenment; they are neither destructible nor indestructible. Just as the waters of the great ocean are stirred into waves by the wind, the characteristics of water and the characteristics of wind do not abandon each other, yet water is not of a moving nature; if the wind ceases, the moving characteristics cease, for the wet nature is not destroyed. Just so, the naturally pure mind of sentient beings is stirred by the wind of ignorance; the mind and ignorance both lack physical form and do not abandon each other, yet the mind is not of a moving nature. If ignorance ceases, continuity ceases, for the nature of wisdom is not destroyed.'

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