大乘入道次第 1.69

1.69

Question: Are these four wisdoms in their essential substance identical with consciousness, or is that not so? Answer: Because they are associated, respectively, with the eighth, seventh, sixth, and the first five consciousnesses, they are not in their essential substance identical with consciousness; the sovereign and the ministers are different. Consciousness is the sovereign, and wisdom is a mental factor. Question: Why is it that in the Buddhabhūmi-śāstra, Mahāyānasūtrālaṃkāra, Mahāyānasaṃgraha, and elsewhere, it is universally said that one transforms those eight consciousnesses to obtain the four wisdoms? Answer: In the Cheng weishi lun there are two explanations. First: Although wisdom is not consciousness, it functions based on consciousness; because consciousness is the principal, it is said to be obtained by transforming consciousness. Second: In the contaminated state, wisdom is weak and consciousness is strong, whereas in the uncontaminated state, wisdom is strong and consciousness is weak; in order to exhort sentient beings to rely on wisdom and abandon consciousness, it is said that one transforms the eight consciousnesses and obtains the four wisdoms. In reality, consciousness is not wisdom. Question: If uncontaminated wisdom is strong, why then is consciousness needed? Furthermore, by what means is it established that consciousness exists in the fruit of Buddhahood? Answer: Wherever a mental factor is spoken of, it must rely on the mental sovereign; if that consciousness did not exist, on what would wisdom be established? Moreover, based on what the *Rulai gongde zhuangyan jing* states: "The Tathāgata's immaculate consciousness is the pure, uncontaminated realm, liberated from all obstacles, associated with the mirror-like wisdom." Based on this scriptural text, how could the Buddha lack consciousness? Question: Of these four wisdoms, how many pertain to both cause and fruit, and which pertain only to the fruit? Answer: The mirror-like [wisdom] and the accomplishment of activities are obtained only upon attaining Buddhahood. Wondrous contemplation and equality are obtained in part on the first ground and so forth, and are fully perfected in the fruit of Buddhahood. Question: "Category" (pin) means a class or type. When the four wisdoms are called categories, how many classes are there? Answer: Each and every one definitively has twenty-two. The twenty-two are: five omnipresent, likewise five specific-object, eleven wholesome, and, together with the one mental sovereign, they constitute twenty-two. What are the names and meanings of these twenty-two dharmas? Answer: The five omnipresent dharmas are called "omnipresent" because their substance pervades the three realms, the three moral natures, and all consciousnesses. What are the five? 1. Contact, so called because it causes mind and mental factors to touch their object. 2. Attention, so called because it can alert seeds of mind that should arise and lead them toward their object. 3. Sensation, so called because it can experience agreeable, disagreeable, and neutral objects. 4. Perception, so called because it can establish boundaries on an object and grasp its characteristics. 5. Volition, so called because it can cause the mind to perform good, evil, and other actions. As for the specific-object [factors], the objects which they engage are not singular; because they apprehend diverse, individual objects, they are called specific-object [factors]. What are the five? 1. Aspiration is desire directed toward a cherished object. 2. Resolve is determination regarding a definitive object. 3. Mindfulness is clear recollection regarding an object previously experienced. 4. Concentration is one-pointed focus on an object of contemplation. 5. Wisdom is discerning examination of an object of contemplation. As for the wholesome and so on, they are called wholesome because they are conducive and beneficial to this life and other lives. What are the eleven? 1. Faith is pure clarity of mind with deep acquiescence, joy, and aspiration regarding the true and pure virtues of the Three Jewels and the Four Noble Truths. 2. Shame is reverence for the worthy and virtuous. 3. Remorse is disdainful rejection of brutality and evil. 4. Non-greed is non-attachment to the three realms and so forth. 5. Non-anger is the non-arising of malice toward painful situations and so forth. 6. Non-delusion is clear understanding of principles and phenomena. 7. Diligence is courageous determination in energetically cultivating good deeds and energetically severing evil dharmas. 8. Pliancy is the harmony and suitability of body and mind upon being free from coarseness and heaviness. 9. Conscientiousness is guarding against evil and cultivating good. 10. Equanimity is causing the mind to rest in straightforwardness and effortless spontaneity. 11. Non-harming is causing no injury to sentient beings. Question: That omnipresent and other dharmas exist in ordinary beings and the like is indisputable according to principle. Why are they also fully present in the fruit of Buddhahood? Answer: They are called omnipresent because they are constantly associated with every mind; therefore, the Buddha must have them. If the Buddha did not have them, why would they be called omnipresent? The eleven wholesome factors, such as faith, must exist in a wholesome mind; since the Buddha is purely wholesome, faith and the others are present. The Tathāgata always delights in realizing objects of contemplation, and therefore has aspiration. Because he always maintains determination regarding objects of contemplation, he has resolve. Because he always clearly recollects objects previously experienced, he also has mindfulness. Because the World-Honoured One never has an unconcentrated mind, he also has concentration. Because he constantly investigates all dharmas, he has wisdom.