注大乘入楞伽經 2.190

2.190

Although Mahāmati here makes a general request for an explanation of mind (citta), intellect (manas), mental consciousness (manovijñāna), the five dharmas, and the characteristics of own-nature (svabhāva), his intention is that the Tathāgata first complete the previous inquiry; therefore he concludes his request. He only says that he accords with what all Buddhas have spoken: the ocean waves of the storehouse consciousness and the realm of the Dharma-body. Regarding the statement, "In accordance with the real meaning, the mind taught by all Buddhas," this excludes the false and delusive mind and consciousnesses. Generally speaking, when "mind" is mentioned, its names and substances are briefly shown, and there are four kinds in total; the Sanskrit terms are distinct, and their translations also differ. First is hṛdaya, translated here as the "flesh-heart"; it is the heart among the five viscera of the physical body, as explained in this land in the Yellow Court Classic and the Treatise on the Five Viscera. Second is the deliberative mind; these are the eight consciousnesses, because all of them are able to deliberate upon their own objective spheres. These eight each possess mental states, also called mental factors (caitasika); among them, some are indeterminate, and others share the distinctions of wholesome and defiled. In the various sūtras and treatises, the dharmas of mental factors of the mind itself are collectively termed "mind," referring to wholesome minds, unwholesome minds, and so forth. Third is citta, translated here as the "accumulating and arising mind"; this is solely the fundamental eighth consciousness, because it accumulates the seeds of all dharmas and gives rise to manifest activities. Fourth is hṛdaya, translated here as the "chaste and real mind" or the "firm and real mind"; this is the true mind. However, the eighth consciousness has no separate substance of its own; it is simply the true mind. Because of non-enlightenment, it possesses the aspects of being combined and uncombined with false conceptualizations. As for the aspect of being combined: its ability to contain both defiled and pure is designated the storehouse consciousness; as for the aspect of being uncombined: its substance is eternally unchanging and designated Suchness. This very mind that is free from the characteristics of objects of practice and accords with the real meaning is the mind taught by all Buddhas. Although the four kinds share the same substance, the meanings of delusion and enlightenment, true and false, differ. Just as in obtaining true gold one must clearly recognise rubble and counterfeit gems—if one merely removes them completely, even if one does not recognise the gold, the substance of the gold will manifest of itself.