注大乘入楞伽經 2.125

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.