成唯識論了義燈 2.17

2.17

The *Treatise* says: "If there is no real self, how can there be phenomena such as memory and recognition?" Ximing broadly cited the eleventh fascicle of the *Mahāvibhāṣā*, where eight disputants explain what is done by memory. Now I say this is not so: it is just the two or three types of non-Buddhists and others who hold [such views] as previously recounted who ask this; why would one need to recount them separately? Showing that there is a distinction, one can explain it this way. In recounting our own doctrine, it is by the force of perfuming that one later remembers; [if so,] the karmically neutral fruition cannot perfume by itself, so it should not be able to remember later. Answer: It is not required that it perfume itself in order to be able to remember later. Why is this? Because although wholesome and unwholesome minds can perfume seeds, this does not prevent there being instances where one cannot remember. Furthermore, how could the Buddha's great round mirror wisdom remember through having previously seen and perfumed in the causal stage, with the wisdom later arising to remember? If it must be due to perfuming, the Buddha could not remember, because in the causal stage all inferior uncontaminated [states] and all contaminated [states] have been completely abandoned and do not perfume to form seeds. After this, by what could he remember? Therefore, we know that it is not by perfuming of its own type that it can only then remember later. It is merely said that due to perfuming, that [seed] is made to increase in clarity, and when an actual manifestation arises later, it can then remember. This fruition mind is perfumed by wholesome and unwholesome minds, enabling it to remember. Question: When the three natures alternate, through the perfuming of wholesome and unwholesome, the fruition can remember. But in the case of many mind-moments of fruition, how does it remember later? Answer: Even if it cannot remember, what fault is there? For not all minds can remember; or it is born from innate seeds and can remember. Furthermore, as in the *Kanyao*, Dharma Master Ximing explained it in his commentary. The *Yaoji* says: "Broadly discussing the matter of memory, there are two kinds: first, the mind that can remember; second, the object that is remembered. As for the mind that can remember, it is only the sixth consciousness, which is associated with mindfulness (smṛti), and therefore can remember it. Thus the *Viṃśikā* says: 'Associated with mindfulness, the mental consciousness can remember.' Although the objects experienced by past consciousnesses have perished and lack substance, preceding moments of consciousness apprehend those objects and perfume them into seeds without loss, and so forth. In the object that is remembered, there are two meanings: remembering a previously experienced object, or remembering a mind that previously could experience. This mind, by the power of the self-awareness aspect (svasaṃvittibhāga), is therefore able to remember now, and so forth." Now I say that this explanation has not fully exhausted the principle. Why? There are fruition minds that cannot perfume seeds; by what as cause can they remember later? Moreover, the objects cognized by the knowledge of past lives (pūrvanivāsānusmṛtijñāna) were not all previously experienced; in the Buddha-fruit, all eight consciousnesses can remember what preceded, not merely the sixth; therefore the meaning is incomplete. Now I explain: there are two stages of what can remember: first, the Buddha; second, the rest. Among the rest, there are the stages of sovereignty and non-sovereignty. The non-sovereign stage has two: first, actual manifestation; second, seeds. In actual manifestation, there are four: first, the essential aspect; second, the momentum of ideation (saṃjñā); third, the sixth mental consciousness associated with mindfulness; fourth, the collective aggregate of mind and mental factors. In terms of a subsequent moment being able to remember a preceding mind, one speaks specifically of self-awareness. In terms of the differentiation of what is remembered according to its limits, one speaks specifically of the power of ideation. In terms of the non-sovereign merely recollecting the past, one speaks specifically of the discriminative mental consciousness accompanied by mindfulness. To speak exhaustively of the principle: all minds and mental factors associated with the sixth—these collectively can remember. As for seeds, they are the aforementioned perfuming factors, excluding only the seeds perfumed by fruition, which serve as the cause for later remembering; or they are the seeds perfumed by the associated mental factors accompanied by mindfulness and ideation in the sixth consciousness, which produce actual manifestations capable of remembering. If one has attained sovereignty, there are again two stages: namely, absorption and distraction. In absorption, in terms of contaminated and uncontaminated [realization of] the emptiness of persons, it is only the sixth consciousness; if in terms of the emptiness of dharmas, it extends to the seventh consciousness: the seventh, guided by the sixth, cognizes the same object with it, and there is no error in its remembering. If in the distracted stage, since the sense faculties are conceded to all be used interchangeably, the five consciousnesses should also cognize the past; or, although used interchangeably, they only cognize the present. If in the Buddha-fruit, all eight consciousnesses can do so, solely due to causal perfuming, for in the fruition there are no new seeds. Therefore, the *Treatise* merely says: "Due to the force of perfuming, phenomena such as memory and recognition can exist"; it does not say that each individually perfumes itself to be able to remember.