大乘義章 3.82

3.82

第八明其迷悟分齊。六識分齊，差別有五：一者迷處，在於外凡，常沒之流。二習解處，亦在凡，隣於善趣。三正解處，亦在外凡，善趣位中。四漸捨處，習種已上。五終盡處，初地已上。次初地已上，離六識故，經中說之為出世間。又《楞伽》云「初地菩薩，得二十五三昧，離二十五有。」是三界身，遠離彼故，名捨六識。又《大智論》宣說：初地入菩薩家，捨離肉身，得法性身。此亦是其離六識義。若論殘習，十地乃盡。第七識中，分齊有五：一者迷處，在於外凡。二習解處，亦在凡，十信位中。三正解處，習種已上。四漸捨處，初地已上。五窮盡處，在佛地，是故如來究竟真實。第八識中，分齊有四：一者迷處，在於外凡乃至十信。二習解處，習種已上。三正解處，初地已上。四窮滿處，在於佛地。問曰：六識盡在初地，初地已上便無六識，云何而得見聞覺知？釋曰：雖無事相六識，猶有七識緣照無漏所得法身，及彼真識緣起法身眼耳等識，是故用之見聞覺知。問曰：若以緣照法身見聞覺知，與前六識有何差別？釋曰：前六是其事識，分別事相，心外取法；緣照法身，所見聞覺知外無法，一切悉是自心所起，如夢所見，於自心相，分別照知。有此異也。問曰：真實緣起法身見聞覺知，與彼七識緣照何別？釋言：七識緣照法身者，但於妄想緣起法中分別緣照，又於真法分別緣照，不能離緣。真法身者，遠離妄想，心淨照明清淨法界，顯自心原，名為見聞，非分別知。

Eighth, explaining the stages of delusion and awakening. For the stages of the six consciousnesses, there are five distinctions: First, the locus of delusion is among external ordinary persons, the stream of those constantly submerged. Second, the locus of practising understanding is also among ordinary persons, adjacent to the good destinies. Third, the locus of correct understanding is also among external ordinary persons, in the stages of the good destinies. Fourth, the locus of gradual abandonment is from the lineage of practice (adhimukti-caryā-bhūmi) and above. Fifth, the locus of ultimate exhaustion is from the first bhūmi and above. Next, from the first bhūmi and above, because one is free from the six consciousnesses, the sūtras describe it as supramundane. Furthermore, the Laṅkāvatāra states: 'A bodhisattva on the first bhūmi attains twenty-five samādhis and is free from the twenty-five states of existence.' These are the bodies of the three realms; being far removed from them is called abandoning the six consciousnesses. Furthermore, the Da zhidu lun declares: On the first bhūmi, one enters the family of bodhisattvas, abandons the physical body, and attains the dharmatā-kāya. This also has the meaning of being free from the six consciousnesses. If one speaks of residual habit-energies, they are exhausted only on the tenth bhūmi. Within the seventh consciousness, there are five stages: First, the locus of delusion is among external ordinary persons. Second, the locus of practising understanding is also among ordinary persons, in the stages of the ten faiths. Third, the locus of correct understanding is from the lineage of practice and above. Fourth, the locus of gradual abandonment is from the first bhūmi and above. Fifth, the locus of ultimate exhaustion is at the Buddha stage; therefore, the Tathāgata is the ultimate reality. Within the eighth consciousness, there are four stages: First, the locus of delusion is from external ordinary persons up to the ten faiths. Second, the locus of practising understanding is from the lineage of practice and above. Third, the locus of correct understanding is from the first bhūmi and above. Fourth, the locus of ultimate culmination is at the Buddha stage. Question: The six consciousnesses are exhausted on the first bhūmi, and above the first bhūmi there are no six consciousnesses; how then can seeing, hearing, perceiving, and knowing be obtained? Answer: Although there are no phenomenal six consciousnesses, there are still the dharmakāya obtained through the seventh consciousness's cognitive illumination of the untainted, as well as the eye, ear, and other consciousnesses of the conditioned-arising dharmakāya of that true consciousness; therefore, one uses these for seeing, hearing, perceiving, and knowing. Question: If one performs seeing, hearing, perceiving, and knowing with the dharmakāya of cognitive illumination, what difference is there with the former six consciousnesses? Answer: The former six are phenomenal consciousnesses, which discriminate phenomenal characteristics and grasp dharmas outside the mind; with the dharmakāya of cognitive illumination, there are no dharmas outside what is seen, heard, perceived, and known, and everything is arisen from one's own mind, like what is seen in a dream, discriminating and illuminating the characteristics of one's own mind. There is this difference. Question: What is the difference between the seeing, hearing, perceiving, and knowing of the real conditioned-arising dharmakāya and the cognitive illumination of that seventh consciousness? Answer: The cognitive illumination of the dharmakāya by the seventh consciousness merely discriminates and cognitively illuminates within the dharmas of conditioned arising of false thoughts, and also discriminates and cognitively illuminates within real dharmas, unable to leave conditions behind. The true dharmakāya is far removed from false thoughts; with a pure mind, it illuminates the pure dharma-realm, revealing the source of its own mind; this is called seeing and hearing, not discriminative knowing.