大乘義章 3.78

3.78

Next, perfuming is distinguished within the consciousness of the shared characteristics of the true and deluded. As for the consciousness of shared characteristics, the true mind of Buddha-nature and the ground of ignorance combine to form the root consciousness, named ālaya; relying on the root, there is transformed and arisen the ādāna consciousness, the mind that grasps self; relying on the root, there are transformed and arisen the six consciousnesses such as the eye [-consciousness], as well as the six faculties and objects, the meaning being as distinguished above. Now, relying on these three, mutual perfuming is explained as stated in the Mahāyānasaṃgraha. Herein there are three distinct sections: first, distinguishing the characteristics of perfuming; second, explaining the distinction between the active perfumer and the object of perfuming; third, explaining the difference between receiving perfuming and not receiving perfuming. What are the characteristics of perfuming? Now here, first the meaning of the mutual perfuming of the ādāna consciousness and the ālaya is explained. That ādāna's mind grasping self perfumes the root consciousness, forming seeds of self. After the root consciousness receives the perfuming of that ādāna, it in turn can draw forth the self-nature within that mind, producing the ādāna. Perfuming each other like this, going and coming endlessly, thus the ādāna and the root consciousness are mutually cause and effect. Question: By what means can this self be exhausted? Through hearing the teaching of non-self and cultivating the understanding of non-self in the six consciousnesses, it perfumes the root consciousness, forming seeds of non-self. After the true mind within the root receives that perfuming, it perfumes the ignorance within the root, causing it to become thin. Because ignorance is thin, it causes the seeds of self within ignorance to become increasingly thin. Because the seeds of self are thin, the ādāna that is further produced and grasps self is also thin. In this way it turns progressively until completely exhausted. Next, the six consciousnesses are contrasted with the root consciousness to explain mutual perfuming and generation. In those six consciousnesses, arising defilement and arising purity, the defiled faults that are produced perfume the root consciousness. All the darkened nature within that root consciousness receives the defiled perfuming of nature, forming defiled seeds. Once the seeds are formed, because ignorance is thick, it draws forth and produces the six consciousnesses. Within the six consciousnesses, defiled faults increasingly augment; in this way turning progressively, accumulation and habituation are endless. The good practices cultivated within the six consciousnesses perfume the root consciousness; within the root consciousness, the true mind of Buddha-nature is named the nature of understanding; the nature of understanding receives the perfuming of those pure phenomena, forming pure seeds. Once the pure seeds are formed, they perfume ignorance, and ignorance becomes increasingly thin. Because ignorance is thin, it transforms and gives rise to the six consciousnesses, and within the six consciousnesses, arising of goodness becomes increasingly superior. In this way it turns progressively up to the ultimate. Thus the six consciousnesses and the root consciousness are mutually cause and effect. The treatise speaks thus (this one section ends).