注大乘入楞伽經 2.138

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.