大乘義章 3.58

3.58

Next, the meaning of mutual arising and mutual inclusion is explained. In speaking of mutual arising: relying on the six consciousnesses of assembled function within the true, the deluded six consciousnesses arise, because apart from the true, deluded dharmas do not arise independently. Relying on the deluded six consciousnesses, the phenomenal six consciousnesses arise, because grasping the deluded as real is named phenomenal. Just as a person in a dream regards faculties, objects, and consciousnesses as all being real phenomena; relying on the true self, the deluded self arises, because the true perfuming the deluded gives rise to self-grasping. Furthermore, the self of dark nature gives rise to deluded grasping, as stated in the Nirvāṇa [Sūtra]. Relying on the deluded self, the phenomenal self arises, because emotional calculation becomes increasingly deep, supposing that the faculties, objects, and so forth have fixed natures; and furthermore, because relying on the aggregates and so forth produced by the deluded mind, one perversely calculates that there is a self and what belongs to self. Relying on the meaning of non-discrimination within the true, the entrenchment-stage of ignorance within deluded consciousness arises. If that true mind were identical with the Buddha's wisdom in illuminating clearly, there would be no meaning whereby the darkness and confusion of ignorance could arise. Thus the Laṅkāvatāra states: 'The tathāgatagarbha, perfumed by beginningless evil habit-energy, is named the consciousness-receptacle and gives rise to the stage of ignorance.' The Awakening of Faith also shares this explanation; thus that text says: 'Tathatā's perfuming gives rise to the stage of ignorance.' Relying on the entrenchment-stage of ignorance within the deluded, the nature-obscuring ignorance within phenomenal consciousness arises, because their dark natures are identical. Moreover, relying on the principle of neither existence nor non-existence within the true, the meaning of neither existence nor non-existence within the deluded consciousness arises, because root and branch are identical. Because the nature of that deluded consciousness is neither existent nor non-existent, the phenomenal consciousness produced by it is also neither existent nor non-existent, because the aspect of principle is identical. The aspect of arising is like this. In speaking of mutual inclusion: gathering all six consciousnesses within the phenomenal, they are precisely the six consciousnesses of assembled function within the deluded. Faculties and objects are also like this, because the deluded mind transmutes into those phenomena. Gathering the deluded six consciousnesses, they are precisely the six consciousnesses of assembled function within the true, because the true mind transmutes into that delusion. Gathering the aspect of self arisen within the phenomenal, it is precisely the deluded self, because within deluded dharmas one grasps them as phenomena. Gathering that deluded self, it is precisely the true self, because the true mind transmutes into that self; therefore, when the true self is attained, no delusion can remain. Gathering the nature-obscuring ignorance within the phenomenal, it is precisely the dark aspect of ignorance within the deluded, because the entrenchment-stage of ignorance gives rise to that darkness. Gathering the essence of that stage of ignorance within the deluded, it is precisely the meaning of non-discrimination within the true, because the true mind is the nature of that ignorance. Thus the Vimalakīrti states: 'Clarity and ignorance are two; the true nature of ignorance is precisely clarity.' Clarity also cannot be grasped; free from all categories, the mind is like empty space. Being free from categories like space is precisely the meaning of the true mind's non-discrimination. Moreover, gathering the meaning of neither existence nor non-existence within the phenomenal, it is precisely the neither existence nor non-existence within the deluded; because delusion transmutes into phenomena, phenomena are precisely delusion. Moreover, gathering the neither existence nor non-existence within the deluded, it is precisely the meaning of neither existence nor non-existence within the true; the true mind transmutes into those deluded dharmas, and outside the true there are no separate dharmas of deluded thought. Thus the sūtra declares: 'All delusion is made solely by one mind'—that is to say, made solely by the one true mind. The aspect of inclusion is like this. (This concludes the fourth section.)