大乘起信論裂網疏 3

English (machine translation) 3

Language: English

3.1

Composed by Śramaṇa Zhixu, [styled] Ouyi, of Lingfeng

Second, explaining the meaning of non-enlightenment, in two parts: first, universally clarifying that non-enlightenment relies on enlightenment and therefore lacks reality; second, separately showing the illusory marks of non-enlightenment. Now, the first.

3.3

"The meaning of non-enlightenment is that, from beginningless time, because of not truly knowing the oneness of the true Dharma, an unenlightened mind arises and there are deluded thoughts. However, those deluded thoughts themselves have no real mark and are not separate from [tathatā,] original enlightenment."

3.4

The prior limit of this mind can never be apprehended, hence it is said 'from beginningless time.' Tathatā only has the capacity of the inherent virtue to accord with conditions, but does not yet have the wisdom of cultivated virtue that illuminates the nature, hence it is said 'not truly knowing.' Although there are the eight consciousnesses and various mental factors, their essences, and the distinctions among the four aspects of mark and vision, they are only like illusory phenomena, their essence being tathatā; hence it is said 'because of the oneness of the true Dharma.' Just this not truly knowing is having never awakened since beginningless time; it is named fundamental non-enlightenment, and also named the seeds of beginningless abiding-ground ignorance. Although this seed is within the eighth consciousness, it does not associate with the active manifestations of the eighth; therefore, below it is named non-associated ignorance. Due to this seed of ignorance, the minds of the first seven consciousnesses, while not arising, appear to arise. Because the mind of the eighth consciousness gives rise to active manifestations, the universal, specific, and other mental factors arise together in association; hence it is said 'there are deluded thoughts.' However, these primary minds and mental factors, whether seeds or active manifestations, are all established spontaneously from beginningless time and all take the entire essence of tathatā as their essence, having no separate essence of their own; hence it is said 'themselves have no real mark.' As for 'not separate from original enlightenment,' this word 'original enlightenment' directly refers to tathatā, not to the untainted seeds in the ālayavijñāna. Tathatā is the basis of both delusion and awakening, being neither enlightenment nor non-enlightenment; yet non-enlightenment runs contrary to tathatā, and so one can only say it 'lacks reality.' Enlightenment conforms to tathatā, and tathatā originally lacks non-enlightenment; hence at times original enlightenment is called tathatā, and at other times tathatā is called original enlightenment.

3.5

Question: What would be wrong with saying that deluded thoughts are not separate from untainted seeds? Answer: In terms of the aspect of tathatā, the principle is truly unimpeded. In terms of the aspect of arising and ceasing, however, untainted seeds do not give rise to tainted active manifestations. Furthermore, untainted seeds are not real phenomena existing outside of tathatā; but although this principle-nature of tathatā has never been awakened to from beginningless time, there is spontaneously this principle that ought to be correctly understood, and just this principle that ought to be spontaneously and correctly understood is named untainted seeds. Now, ignorance merely arises from not understanding tathatā; it does not mean that from the principle that ought to be correctly understood, incorrect understanding can conversely be produced.

3.6

"It is just like a lost person: relying on the directions, they become lost, yet the disorientation has no mark of its own and is not separate from the directions."

3.7

East and west as fixed directions are a metaphor for tathatā. Correctly understanding in accordance with their fixed directions is a metaphor for the meaning of enlightenment. Confusing east for west is a metaphor for the deluded thoughts of non-enlightenment. The directions are neither delusion nor awakening, but serve as the basis for delusion and awakening; when one awakens to the directions, outside of the directions there is no separate mark of awakening to be apprehended, which is a metaphor for there being no wisdom outside of suchness; when one is confused about the directions, outside of the directions there is no separate mark of delusion to be apprehended, which is a metaphor for there being no deluded thoughts outside of tathatā; therefore, deluded thoughts themselves have no real mark.

3.8

Question: If you say that east and west have fixed directions, why does the Mahāprajñāpāramitopadeśa refute this, saying: 'If where the sun rises is east, then for Uttarakuru the sun sets there, and it is again called west. For Pūrvavideha the sun is at noon there, and it is again called south. For Aparagodānīya the sun makes midnight there, and it is again called north.' Now you speak of fixed directions; how can this be coherent? Answer: In general, metaphors are based on what is commonly known before people's eyes, using the easy to illustrate the difficult and the shallow to describe the deep, nothing more. Just as the full moon is a metaphor for a face, how could one seek eyebrows and a nose on it? A snowy mountain is a metaphor for an elephant, how could one demand a tail and tusks from it? However, what you have cited all the more reveals the profound meaning. If based on this continent, then east and west are fixed, and outside of the fixed directions there is no other mark of knowing, which can serve as a metaphor for there being no wisdom outside of suchness. If considered in terms of the four continents, then east and west are unfixed, names being established according to what sentient beings each know, and outside of what is known there is no separate real direction, which can serve as a metaphor for there being no suchness outside of wisdom. If they mutually negate, both perish; hence it is said that nothing at all is apprehended, being free from the marks of the two graspers. If they are simultaneously illuminated, they are distinctly apparent; hence it is said there is only tathatā and the wisdom of tathatā.

3.9

Question: As in the metaphor of being lost about directions, one requires someone to point them out; sentient beings have never awakened from beginningless time, so whom did the very first Buddha rely on to point them out? Answer: In terms of the aspect of tathatā, there is not yet even attaining Buddhahood or not attaining Buddhahood, so how could there be earlier and later? In terms of the aspect of arising and ceasing, it is like being lost regarding directions in a vast wilderness where there is no one to ask: one need only carefully observe the movements of the sun's shadow to recognize east and west; sentient beings are also like this. If they can carefully observe the marks of birth, old age, sickness, and death, they will be able to awaken. Therefore, Great Master Zibo said: 'The very first Buddha took the truth of suffering as his teacher.'

3.10

"Sentient beings are also like this: relying on [the nature of tathatā-] enlightenment, there is non-enlightenment, and deluded thoughts are born of delusion. However, that non-enlightenment itself has no real mark and is not separate from [tathatā,] original enlightenment. Furthermore, it is in dependence on non-enlightenment that true enlightenment is spoken of; once non-enlightenment is absent, true enlightenment is also dispelled."

3.11

This matches the Dharma to the metaphor. 'Enlightenment' and 'original enlightenment' match the word 'directions', still referring to tathatā. 'Furthermore, it is in dependence on non-enlightenment that true enlightenment is spoken of' means that it is like speaking of awakening to the directions because of being lost about the directions. This term 'true enlightenment' refers directly to ultimate initial enlightenment. When initial enlightenment unites with the original, there is no longer any difference between original and initial; when original enlightenment is identical to the true, there is no longer any division between principle and wisdom; hence it is said 'true enlightenment is also dispelled.' The first section, universally clarifying that non-enlightenment relies on enlightenment and therefore lacks reality, is concluded.

3.12

Second, separately showing the illusory marks of non-enlightenment.

3.13

"Furthermore, relying on heedlessness, there is non-enlightenment, which gives rise to three kinds of marks that are not separate from one another: First, the karmic mark of ignorance. Because of relying on non-enlightenment, the mind's movement is karma; when enlightened, there is no movement; if there is movement, there is suffering, because the fruit is not separate from the cause. Second, the mark of the perceiving subject. Because of relying on the mind's movement, it is able to perceive cognitive objects; without movement, there is no perception. Third, the mark of cognitive objects. Because of relying on the perceiving subject, illusory marks of objects appear; separate from perception, there are no objects."

3.14

The explanation of this has two parts: first, explaining in terms of beginningless ignorance; second, explaining in terms of present contemplative illumination. As for the first, explaining in terms of beginningless [ignorance]: from beginningless time, sentient beings spontaneously have the eight consciousnesses, which means they spontaneously have the various mental factors associated with them. These minds and mental factors are all formed by tathatā being immutable yet according with conditions, because from beginningless time through the endless future, there is never a time when tathatā does not accord with conditions. If it did not accord with defiled and pure conditions to create the ten dharmadhātus, how could its virtue of immutability be revealed? But because from beginningless time they have never awakened, pure conditions do not yet exist, and they only accord with defiled conditions, which is termed heedlessness. This heedlessness is one of the eight major secondary afflictions; its nature is unbridled laxity, unable to guard against the defiled or cultivate the pure, and its karma is that upon which increasing evil and diminishing good rely; hence it is said, 'relying on heedlessness, there is non-enlightenment.' Non-enlightenment is the delusion regarding phenomena abiding together in association with the sixth and seventh consciousnesses; because of its inability to truly know that the true Dharma is one, it causes the primary minds and mental factors—which from the perspective of the ultimate truth are without distinction of marks—to illusorily become their respective four aspects that are distinct in marks from the perspective of conventional truth. The essence of the inner two aspects is called the karmic mark, while the function of the outer two aspects is called the mark of the perceiving subject and the mark of cognitive objects. If the primary minds and mental factors do not arise, that is all; but once they arise, spontaneously these four aspects arise simultaneously and cannot be analyzed into separate differences; hence it is said, 'they are not separate from one another.' First, regarding 'the karmic mark of ignorance': the essence of the karmic-reward mind and mental factors moves in reliance on ignorance and non-enlightenment, and this movement is called karma. The essence of the eighth consciousness is purely karmic-reward, morally indeterminate retribution phenomena. Although the seventh is called obstructed indeterminate, together with a portion of the indeterminate retribution phenomena of the first six consciousnesses and their associated retribution mental factors, they are all called produced from retribution. The essences of these retribution phenomena are all called 'mind'; moving in reliance on ignorance and non-enlightenment, it is named 'karma.' The mind is the self-witnessing aspect, and karma is the self-awareness aspect. When enlightened, one accords with tathatā, and thus there is no movement. If unenlightened and moving, then its very essence is the suffering phenomena of karmic retribution. With movement as the cause, the suffering fruit of the mind is revealed; therefore the Vijñaptimātratāsiddhi takes the third aspect, self-awareness, as the measuring instrument, and the fourth aspect, self-witnessing, as the fruit of the measure, just like the front and back of a mirror not being separate from each other; hence it is said 'the fruit is not separate from the cause.' Second, 'the mark of the perceiving subject': that is, when active manifestations of the primary minds and mental factors arise, there must be a vision aspect able to perceive objects; only when there is no movement is there no perception; once there is movement, there is perception—it is not that movement comes first and perception follows. Third, 'the mark of cognitive objects': that is, when active manifestations of the primary minds and mental factors arise, there must be an image aspect as the cognitive object; only when separate from perception is there no object; once there is perception, there are objects—it is not that perception comes first and objects follow. Solely because of non-enlightenment, the entire essence of tathatā is taken to become the respective three marks of the mind and mental factors; if one can awaken to the fact that the three marks are without marks and are only the one tathatā, then the karmic marks of all minds and mental factors are the essence of tathatā, all perceiving subjects are the marks of tathatā, and all cognitive objects are the functions of tathatā. Therefore the earlier text says: 'If there are sentient beings who can contemplate all deluded thoughts as markless, they will realize the Tathāgata's wisdom.' As for the second, explaining in terms of present contemplative illumination: if one contemplates all deluded thoughts as markless, then one thought in accord is one thought of Buddhahood, and thought after thought in accord is thought after thought of Buddhahood; this is called non-heedlessness, and called enlightenment. The so-called ordinary person endowed with bonds who is able to know the Tathāgata's secret treasury, though having flesh eyes, is called possessing the Buddha eye, and there are no three marks or six marks that can be taken as real before the mind. If for a single thought one is heedless and loses contemplative illumination, then there is non-enlightenment, causing the three marks and the subsequent six marks to appear abruptly and in profusion. Aside from the nine marks manifested by a single present thought of ignorance, could there be another nine marks produced by beginningless ignorance?

3.15

"Because of the condition of illusory cognitive objects, six kinds of marks are further produced:"

3.16

Objects are merely the image components of one's own mind and mental factors, hence they are called "unreal"—namely, their nature of other-dependence is like an illusion. Taking these as the objective condition and the dominant condition, the six marks are further generated. Since that which generates is already unreal, how could the marks that are generated be real? However, the preceding three marks apply broadly to the eight consciousnesses and all mental factors, because mind and mental factors invariably each possess the four components. These subsequent six marks, on the other hand, have some that are restricted and some that are broad.

3.17

First is the mark of cognition, which means that based on objects, minds of like and dislike arise.

3.18

The mark of cognition is precisely the mental factor of understanding among the particular states. This mark is associated only with the first seven [consciousnesses]. The seventh [consciousness] only conditions the perceiving component of the eighth, falsely grasping it as a real self and real phenomena, and produces a mind of like; "like" is greed among the primary defilements. The sixth [consciousness] universally conditions all objects of the three realms, universally generating minds of like and dislike; "like" is greed, and "dislike" is anger. The first five each condition an object of one current sense datum, each generating minds of like and dislike. However, this mark of cognition also completely takes tathatā as its essence, having not the slightest difference from the earlier meaning of enlightenment. If one can fully realize that cognition is devoid of the mark of cognition, one will then realize the wisdom of the Tathāgata.

3.19

Second is the mark of continuity, which means that based on cognition, perceptions and recollections of suffering and pleasure correspond without interruption.

3.20

Continuity has two meanings: first, with regard to mental factors, it is sensation, recollection, and concentration. The perception of suffering and pleasure is sensation; due to recollection there is no forgetting; due to concentration there is focused attention. Second, with regard to the primary minds, it is the mental faculty of immediately preceding equivalence. Assisted by cognition and recollection, that primary mind arises in continuity; the primary mind whose preceding thought has already perished is provisionally designated as the mental faculty. However, the eighth and seventh [consciousnesses] are naturally continuous from beginninglessness and do not rely on cognition, whereas the continuity of the first six all arises based on cognition; hence it says "correspond without interruption." This continuity itself truly has no essential nature. For example, when a single spark of fire is whirled around, it forms a wheel; the fire ceases thought-moment after thought-moment, without moving from this place to another, but due to its continuity of similarity, it is falsely viewed as a wheel. The mind-nature is also like this: thought-moment after thought-moment it is tranquil and extinguished, with no reality of continuity, yet deluded sentiments take it to be seemingly permanent and seemingly one, which is called the mark of continuity. If one can clearly contemplate that continuity is devoid of marks, one will then realize the wisdom of the Tathāgata.

3.21

Third is the mark of clinging, which means that based on the continuity of perceptions and recollections of suffering and pleasure, clinging arises.

3.22

Clinging is the mental factor of resolve among the particular states, as well as the spontaneous defilements such as greed, anger, and arrogance. Generally, a mind of a single instant perishes as soon as it arises, having no reality of clinging. Due to its continuity of similarity between prior and subsequent, there is then the function of clinging. This mark exists only in the sixth consciousness, because the seventh and eighth consciousnesses as well as the first five consciousnesses only condition an object of the present single instant and have no clinging. Yet contemplating it in accordance with reality, that which can cling is the perceiving component of the sixth consciousness, and that which is clung to is the image component of the sixth consciousness. The perceiving component does not abide for an instant; how could it cling? The image component likewise does not abide for an instant; how could it be clung to? If one can fully understand that clinging is devoid of marks, one will then realize the wisdom of the Tathāgata.

3.23

Fourth is the mark of grasping at names and the like, which means that based on clinging, one discriminates names and all other established marks.

3.24

This refers to the mental factors of investigation and analysis among the four indeterminate ones, and defilements such as the five views among the primary defilements; this also exists only in the sixth consciousness. However, that which can grasp is also just the perceiving component, which arises and ceases in an instant, having no reality of being able to grasp. That which is grasped is just the intrinsic nature and difference of names and meanings: in a name there is no meaning, and in a meaning there is no name; the intrinsic nature of names and meanings is entirely unattainable, and the difference between names and meanings is entirely unattainable; arising and ceasing in accordance with the mind, how could they be grasped? If one can fully understand that the mark of grasping at names and the like is itself markless, one will then realize the wisdom of the Tathāgata.

3.25

Fifth is the mark of producing karma, which means that based on grasping at names and the like, one produces various differentiated karmas.

3.26

That which can produce karma is volition associated with the sixth consciousness. The karma produced extends to the first five consciousnesses. Regarding "differentiated": either unwholesome karma is produced, or wholesome karma is produced, or dhyāna-concentration karma is produced; that is, all tainted karmas of the three realms, up to untainted karmas of transcendence and the bodhisattva's karmas of benefiting others, are all called the mark of producing karma. However, this nature of karma is just bodily unmanifest, verbal unmanifest, and non-manifest [karma]. Moreover, bodily manifest [karma] is neither figure and measurement, nor motion, nor the cause of motion; it is merely a provisional designation, not really possessing an essence. Next, verbal manifest [karma], as sound of a single instant, has no meaning of expression; when many thoughts continue, it seems to have expression, but lacks a real essence. Since manifest karma already lacks a real nature, how could non-manifest karma possess reality? If one can fully understand that the mark of karma is devoid of marks, one will then realize the wisdom of the Tathāgata.

3.27

Sixth is the mark of suffering bound by karma, which means that based on karma one experiences suffering and does not attain autonomy.

3.28

Having created all the tainted karmas of the three realms, one is then bound by the karma of the three realms. The general maturation retributions brought about by leading karma and the specific predominant retributions brought about by completing karma are collectively called the five aggregates of retribution. Pleasure is the suffering of change; pain is the suffering of suffering; neither pain nor pleasure is the suffering of conditioned existence; being impermanent and devoid of self, they are all therefore not autonomous. Even the life-and-death of transformation induced by untainted and other-benefiting karmas is also called suffering, and is also not autonomous. Yet in these five aggregates of retribution, form has no intrinsic nature, and sensation, conception, volition, and consciousness also have no intrinsic nature. Since they have no intrinsic nature, their essence is tathatā; since they are tathatā, they then possess boundless virtuous marks and karmic functions. Thus, this very mark of suffering bound by karma is the inconceivable Mahāyāna. If one can contemplate that this mark of suffering is devoid of marks, one will then realize the wisdom of the Tathāgata. Alas, due to ignorance and non-enlightenment, based on this body and mind, the three marks such as the karmic mark as well as the six marks are illusorily produced again, transmigrating within them and bringing about saṃsāra upon oneself!

3.29

Therefore, one should know that all defiled dharmas are entirely devoid of marks, because they all arise due to ignorance.

3.30

This directly concludes, clarifying that the three marks and the six marks are all devoid of reality. Relying on enlightenment, there is ignorance; ignorance itself already has no real mark, so how could the defiled dharmas produced relying on ignorance possess reality! Regarding "defiled marks": the four marks beginning with cognition are defiled delusions; the fifth, the mark of producing karma, is defiled karma; these two are both defiled causes. The mark of suffering bound by karma, together with the three marks arisen upon the fruit of suffering, are the primary and secondary retributions within and beyond the realms, serving as defiled fruits. Both cause and fruit arise due to ignorance. For example, when there is a cataract in the eye, flowers in the sky dance about chaotically; if the cataract illness is removed, the flowers originally do not exist. When ignorance does not arise, then suffering is dharmakāya, delusion is prajñā, and karma is liberation; what is not Mahāyāna! The second part, explaining each according to its meaning, is concluded.

3.31

Third, broadly distinguishing identity and difference, in two parts: first, stating [the thesis]; second, explaining it. Now the first.

3.32

Furthermore, enlightenment and non-enlightenment have two kinds of marks: first, the mark of identity; second, the mark of difference.

3.33

Previously, it was explained that the ālayavijñāna has two kinds of aspects, namely enlightenment and non-enlightenment; now, identity and difference are distinguished on this basis. When tathatā accords with conditions yet is immutable, in exhausting its entire essence to become the ālayavijñāna, it exhausts its entire essence to become enlightenment and non-enlightenment. When enlightenment and non-enlightenment accord with conditions yet are immutable, in exhausting their entire essence to rely on the ālayavijñāna, they exhaust their entire essence to be tathatā. Now, in terms of according with conditions yet being immutable, arising and ceasing is tathatā, hence it is called the mark of identity; in terms of being immutable yet according with conditions, tathatā is arising and ceasing, hence it is called the mark of difference. Therefore, the text above says: "The two aspects mutually do not part from one another."

3.34

Second, explaining, in two parts: first, explaining the mark of identity; second, explaining the mark of difference. Now the first.

3.35

Regarding the mark of identity: just as various earthenware vessels all share the mark of clay, so too the various illusory functions of untaintedness and ignorance all share the mark of the true.

3.36

"Untaintedness" refers to the meaning of enlightenment. "Ignorance" refers to the meaning of non-enlightenment. "Various illusory functions" refers both to the inconceivable functions arisen based on untainted wisdom and the three marks and six marks arisen based on ignorance. "All share the mark of the true" means that they are all formed by tathatā being immutable yet according with conditions. Therefore, according with conditions yet immutable, every single one without exception is entirely tathatā, just as when clay is made into earthenware vessels, there is not a single vessel that is not entirely clay.

3.37

Therefore the Buddha taught: "All sentient beings from beginninglessness constantly enter nirvāṇa. Bodhi is not a mark that can be cultivated, nor is it a mark that can be generated; it is ultimately unattainable, having no mark of form that could be seen. That which sees marks of form, one should know, is entirely the illusory function that follows defilement, and not the non-empty mark of wisdom-form, because the mark of wisdom is unattainable." As extensively explained in that text.

3.38

This cites a sūtra to verify the identical mark of tathatā. "From beginninglessness constantly enter nirvāṇa" refers to what the Vijñaptimātratāsiddhi calls the nirvāṇa of intrinsically pure nature, possessed equally by all sentient beings. "Bodhi is not a mark that can be cultivated, nor is it a mark that can be generated" refers to what the Da foding jing calls "This seeing and its conditions are originally the wondrous, pure, and luminous essence of bodhi; how could there be affirmation and negation within it?" "Having no mark of form that could be seen" refers to what the earlier text calls "Nor is there a non-empty mark, because it is not within the realm of the deluded mind, being realized only by those free from thought." From "That which sees marks of form" onward resolves an objection. The objection asks: If in terms of the mark of identity there is definitely no mark of form to be seen, how is it that marks of form are seen to be visible, and the various marks of form of the Tathāgata are also seen? The explanation states: One should know that it is entirely in terms of the illusory function that follows defilement within the aspect of arising and ceasing that differentiated marks of form are seen; it does not mean that the non-empty mark of wisdom-form within the aspect of tathatā can also be seen, because the mark of wisdom is identical to tathatā, and though it is truly non-empty, neither can any non-empty mark be attained. It is extensively as taught by the Buddha in that sūtra. The first part, explaining the mark of identity, is concluded.

3.39

Second, explaining the mark of difference.

3.40

Regarding the mark of difference: just as various earthenware vessels are each distinct, so too it is here: the various illusory functions of untaintedness and ignorance are differentiated in their marks.

3.41

Not only are the mark of untainted enlightenment and that of tainted ignorance distinct in their marks from each other, but even within untainted dharmas, the bodhi of four wisdoms, the three bodies, the four lands, and even the ten powers, fearlessnesses, eighteen distinct qualities of a buddha, and so forth, in their various illusory functions, are all distinct in mark. Moreover, within tainted dharmas, primary minds, mental factors, images, perceptions, self-witnessing, active manifestations and seeds, as well as the various illusory functions of fragmented and transformative [birth and death] and causes and fruits, are all distinct in mark. Yet these differentiated illusory functions lack intrinsic nature, being constantly different yet identical. Precisely because this natureless tathatā has no differentiation, it universally encompasses all differentiated dharmas into a single dharma. And of all the differentiated dharmas encompassed by this single dharma, whichever one dharma is singled out also turns around to encompass all dharmas; thus they achieve layer upon layer without end, and endless layers upon layers—both of which are manifested by these two marks of identity and difference. The first main section, directly explaining the arising and ceasing of the mind, is concluded.

3.42

Second, explaining the causes and conditions of arising and ceasing, in two parts: first, explaining the causes and conditions of delusion and defilement; second, explaining the causes and conditions of awakening and purity. Within the first, there are two parts: first, explaining generally that they evolve based on the mind; second, explaining specifically the mind and the mental consciousness. Now the first.

3.43

Furthermore, regarding the causes and conditions of arising and ceasing: all sentient beings evolve based on the mind, the mental faculty, and the mental consciousness.

3.44

Although arising and ceasing has no intrinsic nature and is entirely tathatā, yet tathatā is immutable yet accords with conditions; when its entire essence becomes arising and ceasing, within arising and ceasing one must discuss causes and conditions, only then avoiding the faults of heterodox causes and causelessness. In this way, the eighth and the prior seven consciousnesses become mutual causes and effects, and the principle of vijñaptimātra is established. 'Sentient beings' is a provisional designation for the harmony of the five aggregates. 'Mind' is the eighth consciousness. 'Thought' (manas) is the seventh consciousness. 'Mental consciousness' (manovijñāna) is the sixth consciousness together with the first five consciousnesses. With the eighth as the fundamental basis, the seventh then operates. With the seventh as the defiled and pure basis, the sixth then operates. With the sixth as the basis of discrimination, the first five then operate. Therefore it is said that they operate based on mind, thought, and mental consciousness.

3.45

Second, explaining thought and mental consciousness separately, with two [parts]: first, explaining thought; second, explaining mental consciousness. Now, the first.

3.46

[Text of the treatise:] What does this mean? Because based on the ālayavijñāna there is ignorance and non-enlightenment, which give rise to the ability to see, the ability to manifest, and the ability to grasp sense-objects, discriminating continuously—this is named 'thought'.

3.47

This means that within the ālayavijñāna, naturally by dharmic nature there are the seeds of the seventh consciousness and the seeds of fundamental ignorance; because from beginningless time the seventh and eighth consciousnesses have constantly operated together, and because the seventh consciousness is unfailingly associated with constantly active unshared ignorance, upon the single, markless essence of tathatā they cause the mind and mental factors to divide into essence and function, to divide into the perceiving part and the perceived part, and to give rise to various graspings and attachments, continuing in resemblance. All of these have the seventh consciousness as their defiled basis; therefore, this seventh consciousness is named 'thought'. 'Thought' (yi) means 'basis'. Based on the seventh consciousness, the eighth is made to receive the names 'ālaya' and 'vipāka', and the prior six are made to constitute the meaning of 'tainted'; hence it is called the 'defiled basis'. If the clinging to a personal self in the seventh consciousness is severed, then the eighth consciousness abandons the name 'ālaya', the fruit of the sixth's wisdom of the emptiness of persons is constantly able to manifest before one, and the first five do not give rise to various tainted karmas. If the clinging to dharmic self in the seventh consciousness is severed, then the eighth consciousness abandons the name 'vipāka' and transforms into the mental category associated with the great round mirror wisdom; it itself also constantly associates with the wisdom of equality; the fruit of the sixth's wisdom of the emptiness of dharmas is constantly able to manifest before one; and the first five transform into the category of the wisdom that accomplishes works. Hence it is also named the 'pure basis'. As the *Commentary on the Mahāyāna* (*Shi Moheyan lun*) quotes an explicit sūtra saying: 'Although the various minds and consciousnesses are immeasurable, it is only manas that operates, and there is no other dharma. Why is this? It is because this manas consciousness is replete with eleven meanings and leaves nothing unmade.' This is what it refers to.

3.48

[Text of the treatise:] This thought further has five different names: the first is named 'karmic consciousness', meaning that by the power of ignorance, non-enlightenment moves the mind.

3.49

Because the seventh consciousness is constantly associated with delusion regarding dharmas, and does not truly know the oneness of the true dharma, it causes itself and the eighth to operate constantly from beginningless time, and causes the prior six consciousnesses to be able to operate based upon it. The mind in reality has no movement; due to non-enlightenment it is called 'movement'. Movement is simply the operation of actual manifestation. The essence of actual manifestation is simply the self-corroborating part, which is named the 'karmic mark'. This being so, the karmic marks of all primary minds and mental factors arise based on the ignorance of the seventh, and are named the 'other-dependent nature'; therefore this seventh is directly named the 'karmic consciousness'. If one contemplates that the moving mind is itself neither arising nor ceasing, one then attains entry into the aspect of tathatā.

3.50

[Text of the treatise:] The second is named 'transforming consciousness', meaning that based on the moving mind, it is able to see marks of sense-objects.

3.51

Because the constantly active unshared ignorance of the seventh consciousness does not truly know the oneness of the true dharma, it causes all primary minds and mental factors naturally each to possess the ability to see marks of sense-objects, which is named the 'perceiving part'; therefore this seventh is directly named the 'transforming consciousness'. If one contemplates that among all sense-objects there is no such seer, then seeing is without the mark of seeing, and one then attains entry into the aspect of tathatā.

3.52

[Text of the treatise:] The third is named 'manifesting consciousness', meaning that it manifests the marks of all sense-objects, just as a bright mirror manifests images of various forms. The manifesting consciousness is also like this: according to its five sense-objects, as they present themselves they immediately manifest, without before or after, not relying on effort.

3.53

Because the unshared ignorance of the seventh consciousness does not truly know the oneness of the true dharma, when it causes minds and mental factors to give rise to actual manifestations, naturally each has its manifested sense-objects, which are named the 'perceived part'. The essence of the various minds and mental factors is like a bright mirror, the perceiving part is like the light, and the perceived part is like the manifested images. If not for the seventh's power of clinging to and storing, then how could the eighth illusorily manifest the three realms and the three categories of objects with real nature? If not for the seventh being the unshared intimate basis for the sixth, then how could the sixth universally manifest all provisional and real dharmas? If not for the seventh being the shared defiled and pure basis for the first five, then how could the first five, according to their five sense-objects, immediately manifest as they present themselves, without before or after, not relying on effort? Therefore this seventh is directly named the 'manifesting consciousness'. If one contemplates that among all sense-objects there is none that is not seeing, then sense-objects are without the mark of sense-objects, and one then attains entry into the aspect of tathatā.

3.54

[Text of the treatise:] The fourth is named 'knowing consciousness', meaning that it discriminates the various differentiated dharmas of defilement and purity.

3.55

Because the unshared ignorance of the seventh consciousness does not truly know the oneness of the true dharma, when it causes the minds and mental factors to operate in actual manifestation, it illusorily forms the two parts: perceiving and perceived. Furthermore, by the power of the seventh's two views of personal self and dharmic self, since it itself falsely clings to the perceiving part of the eighth as a real self and real dharma, forming defiled discrimination, and furthermore serves as the unshared intimate basis of the sixth consciousness, and the defiled and pure basis of the first five consciousnesses, causing the prior six consciousnesses to discriminate the various differentiated dharmas of defilement and purity, this seventh is therefore directly named the 'knowing consciousness'. If one contemplates that discrimination and what is discriminated are both devoid of intrinsic nature, then knowledge is without the mark of knowledge, and one then attains entry into the aspect of tathatā.

3.56

[Text of the treatise:] The fifth is named 'continuous consciousness', meaning that constantly associated with attention, without interruption, it retains past good and bad karmas, preventing them from being lost or destroyed; matures present and future retribution of suffering and pleasure, making them not deviate; suddenly recalls things already experienced, and falsely discriminates things not yet experienced.

3.57

Because the unshared ignorance of the seventh consciousness does not truly know the oneness of the true dharma, it falsely perceives arising and ceasing within the truly permanent. Moreover, unable to know that [dharmas] do not abide for an instant and are in their very essence quiescent and extinct, it falsely perceives continuity within arising and ceasing. Therefore, thought-moment after thought-moment it inwardly clings to the eighth as the self and dharmas, causing it to receive perfuming and hold seeds, and to incur fruits of maturation (vipāka). Thought-moment after thought-moment it serves as the basis for the outer six transforming consciousnesses, causing them to recall the past and discriminate the future. If not for the seventh's innate grasping at dharmas serving as the basis for the prior six, then the eighth consciousness would not receive the perfuming of the prior seven and hold tainted seeds, because without the perfuming agents of the prior seven, there would be no eighth as the object of perfuming. The sixth consciousness would also not recall the past and discriminate the future, because without the seventh and eighth as the supported basis, there would be no sixth as that which relies on them. Therefore this seventh is directly named the 'continuous consciousness'. As the *Commentary* quotes the *Dharmadvāra-sūtra*: 'Because the seventh consciousness has extraordinary power, at times it performs the function of retaining and storing, and at times it performs [the function of] being the basis of discrimination.' This is what it refers to. If one contemplates that the mind-nature does not abide for an instant and is in its very essence quiescent and extinct, then continuity is without the mark of continuity, and one then attains entry into the aspect of tathatā.

3.58

[Text of the treatise:] Therefore all things in the three realms have the mind (of the eight consciousnesses) as their intrinsic nature; apart from the mind (of the eight consciousnesses) there are no sense-objects of the six dusts. Why is this? All dharmas have the (eighth) mind as primary and arise from (the seventh's) false thought. Whatever is discriminated (by the eight consciousnesses) is only the discrimination of the (eight consciousnesses') own mind (the perceived parts transformed by them); the mind does not see the mind, and no mark can be apprehended. Therefore, one should know that all marks of worldly sense-objects are established based on the ignorance and false thoughts of sentient beings. Like an image in a mirror, they have no apprehensible essence, but only operate from the falsely discriminating mind: when the mind arises, various dharmas arise; when the mind ceases, various dharmas cease.

3.59

This follows on the above text. Merely because the unshared ignorance of the seventh does not truly know the oneness of the true dharma, it inwardly takes the eighth as an object and gives rise to the two grasps at self, and outwardly serves as the basis for the six, causing them to give rise to false thoughts; thus there are all the dharmas of the world, such as the dependent [environment] and the primary [retribution of sentient beings]. All these dharmas are transformed by the minds of the eight consciousnesses, and take the minds of the eight consciousnesses as their intrinsic nature. If one is separated from the eight consciousness-minds that are capable of transforming, what transformed sense-objects of the six dusts could be apprehended? This being so, all dharmas are completely inseparable from the eighth, the fundamental consciousness; hence it is said that they 'have the mind as primary'. They are all illusorily manifested from the ignorance of the seventh; hence it is said that they 'arise from false thought'. When the eighth discriminates the three categories of objects with real nature, these are still the perceived part transformed by the eighth; when the seventh discriminates the false self and dharmas, these are still the perceived part transformed by the seventh; when the sixth discriminates all dharmas, these are still the perceived part transformed by the sixth; when the first five discriminate the real-nature objects of the five dusts, these are still the perceived parts transformed by the first five. Hence it is said that 'whatever is discriminated is only the discrimination of one's own mind'. For example, if someone opens their eyes wide seeking to find their own eyes, they will never be able to see them; the mind is also like this. Hence it is said that 'the mind does not see the mind'. However, although the eye does not see itself, there are still other people who can see its eye; whereas the mind does not see the mind, and there can definitely be no other person who can see its mind. Hence it is said that 'no mark can be apprehended'.

3.60

Question: If no other person can see the mind, how can it be said that there is the supernormal knowledge of knowing the minds of others? Answer: Because of giving rise to false thoughts, falsely there are the images grasped as conditions; this causes the possessor of the knowledge of others' minds to rely on these as the fundamental substance, transforming marks and taking them as conditions, which is termed 'knowing others' minds'. In fact, the images grasped as conditions are simply the images of the transformed perceived part, not the essence of the mind, nor the perceiving part. The essence of the mind and the mind's perceiving part are entirely devoid of physical form and are decisively unseeable. Therefore the Tathāgata said: 'Even with the Buddha-eye, I still cannot see the minds of sentient beings; how can foolish people say that there are marks of the mind to be apprehended?'

3.61

Question: The seventh takes the perceiving part of the eighth as an object and clings to it as a real self and real dharma; this is called 'taking the mind as an object with the mind'—how is this not the mind seeing the mind? Answer: If the seventh were able to see the eighth, it should be called direct perception (pratyakṣa); why is it called non-valid cognition (apramāṇa)? Therefore we know that the perceiving parts of all minds and mental factors are devoid of any apprehensible form, and are decisively unseeable. Now, when the mind capable of transforming is itself without marks to be seen, how could the transformed sense-objects have any reality? Therefore one should know that all marks of worldly sense-objects are established based on the ignorance and false thoughts of sentient beings; this means that because of relying on the unshared ignorance of the seventh and not truly knowing the oneness of the true dharma, it causes minds and mental factors to transform into the four parts, so that all these worldly sense-objects are nothing more than the perceived parts of one's own mind and mental factors. The essence of the mind and mental factors is like a mirror, and the perceived parts are like images in the mirror; the images do not leave the mirror and have no separate intrinsic nature to be apprehended, operating solely from the falsely discriminating mind. Apart from the arising and ceasing of the various minds and mental factors, has there ever been any dharma that arises and ceases of itself? The explanation of thought is finished.

3.62

Second, explaining mental consciousness.

3.63

[Text of the treatise:] As for 'mental consciousness', it means that all ordinary beings, based on the continuous consciousness, cling to a self and what belongs to a self, and falsely grasp in various ways the sense-objects of the six dusts. It is also named 'separating consciousness', and also named 'consciousness that discriminates phenomena'. Because it increases through perfuming by views, craving, and so forth.

3.64

The first six consciousnesses are collectively named the consciousness that perceives sense-objects. Here, mentioning the sixth subsumes the first five. In saying merely 'all ordinary persons', it is spoken tentatively in terms of the conditions of delusion and defilement. 'Relying on the continuous consciousness': because the seventh consciousness serves as the support for defilement and purity; the seventh constantly revolves together with the eighth without interruption from beginningless time, and therefore it is named the continuous consciousness. 'Clinging to self and what belongs to self': the seventh has only the innate grasp of self; relying on it, the sixth universally gives rise to both imputed and innate grasp of self and what belongs to self. 'Falsely grasping various sense-realms of the six dusts': the sixth either arises together with the first five, which is termed 'simultaneous mental consciousness'—then it grasps the present sense-realms of visible forms, sounds, scents, tastes, and tangibles, which are named the five dusts; or it arises purely on its own, which is termed 'solitary mental consciousness'—then it grasps all sense-realms of the past, present, and future; if in dreams, it grasps the realms manifested in dreams; if entering meditative concentration, it grasps all realms of the four dhyānas and the four formless attainments, all of which are named the dust of phenomena. 'Also named the consciousness of separation': the eye consciousness conditions only the forms transformed by itself, up to the body consciousness which conditions only the tangibles transformed by itself; although mental consciousness can universally condition [all objects], it cannot know that the various dusts have no nature of their own and are merely one's own mind, and therefore it is named the consciousness of separation. 'Also named the consciousness that distinguishes phenomena': the false realms of the six dusts are called 'phenomena'; not knowing the principle of their lack of self-nature, it is therefore named the consciousness that distinguishes phenomena. 'Because it grows through being perfumed by views, craving, and the like': craving refers to the various blunt defilements associated with the six consciousnesses; views refer to the various sharp defilements associated with the sixth consciousness. Active manifestations perfume and form seeds, and the seeds again give rise to active manifestations; thus it grows. The first part, explaining the conditions of delusion and defilement, is concluded.

3.65

Second, explaining the conditions of awakening and purity has two parts: first, explaining in general that awakening has shallow and deep degrees; second, explaining in detail the differences between the shallow and the deep. Now, the first.

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大乘起信論裂網疏 — Classical Chinese