大乘起信論內義略探記 1.37

1.37

First, speaking briefly: regarding causes and conditions, the essence of the mind of the ālayavijñāna does not abide by its own nature, which is the cause of arising and ceasing; external deluded cognitive objects stir up the waves of consciousness, which is the condition of arising and ceasing. Furthermore, the essence of the mind is the cause, and the aspect of non-awakening among the two aspects of the ālayavijñāna is the condition. Relying on these two meanings, causes and conditions are revealed. The arising and ceasing of the various consciousnesses gather together in aspects to arise, hence they are called sentient beings; yet they have no separate essence, relying solely on the essence of the mind. Therefore the treatise says: 'Because they evolve relying on mind, mental consciousness, and mental consciousness.' This clarifies that the essence of the mind is that which is relied upon, and mental consciousness and the mental consciousness are those that rely. 'Evolving' means arising. 'Relying on the mind' expresses the cause. 'Relying on the ālayavijñāna' clarifies that relying on the avidyā within the mind possesses both causes and conditions. Among the five kinds of mental consciousness, the first three are in the stage of the fundamental consciousness, and the latter two are in the subtle division of the consciousness of phenomena. In the essence of the fundamental consciousness, if analyzed in detail, there are four kinds of consciousness: first, the true consciousness, also called the self-aspect, also called the gnosis-aspect; second, the karma-consciousness, also called the karma-aspect, also called the karma-aspect consciousness; third, the evolving consciousness, also called the evolving aspect, also called the evolving-aspect consciousness; fourth, the manifesting consciousness, also called the manifesting aspect, also called the manifesting-aspect consciousness; fifth, the gnosis consciousness, also called the gnosis aspect; sixth, the continuing consciousness, also called the continuous aspect. The first, the true consciousness, does not depend on others for its completion; the gnosis-aspect possesses the nature of awakening illumination. The karma-consciousness moves from stillness. The evolving consciousness goes from inside to outside. The manifesting consciousness manifests objects from evolution. The gnosis consciousness discriminates defilement and purity relying on deluded cognitive objects. The continuing [consciousness] maintains suffering results without interruption relying on various karmic causes. These six varieties express the essence, so they are generally named 'aspects'; each possesses spiritual understanding and is not like empty space, so they are generally named 'consciousnesses'. Among these six meanings, the first is that which is relied upon, and the following five are those that rely; furthermore, they act mutually as that which relies and that which is relied upon. Furthermore, the first represents the unchanging meaning, and the latter five represent the meaning of according with conditions. Furthermore, the first two are the self-substance division of the ālayavijñāna; the next two are the perceiving and perceived divisions of the ālayavijñāna; the latter two are the subtle perceiving and perceived divisions of the consciousness of phenomena. Regarding the consciousness of phenomena, there are two theories: one says that the consciousness of phenomena refers to the six consciousnesses. The reason this is known is that in the Laṅkāvatāra, it is explained by adducing external objects. The other says that it refers to the seven evolving consciousnesses, because the seventh also associates with the mental factor of discernment and cognizes external objects. The reason this is known is that the Śrīmālādevī-sūtra says: 'Regarding these six consciousnesses and the gnosis of mental phenomena, these seven dharmas do not abide for a single kṣaṇa.' The mention here of the 'gnosis of mental phenomena' refers precisely to the mental factor of discernment. Furthermore, in the conditions of the Golden Drum: 'The mental faculty discriminates all dharmas,' and so forth. Such being the essence of the mind, these five functions confront various cognitive objects and can generate the mental consciousness; here, the mental consciousness is precisely the sixth. Spoken of solely in terms of the meaning of generating what follows, they are all generally subsumed within the mental consciousness.