注大乘入楞伽經 2.127

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.