注大乘入楞伽經 2.134

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.'