華嚴經內章門等雜孔目章 1.36

1.36

Consciousness-only is briefly opened into ten gateways: first, presenting the numbers; second, listing the names; third, identifying the essence; fourth, clarifying the intention behind the arising of the teaching; fifth, establishment; sixth, discerning accomplishment and non-accomplishment; seventh, clarifying remedies, cessation and non-cessation; eighth, clarifying perfuming and non-perfuming; ninth, discerning the difference between the true and the false; tenth, returning to realize the nature of non-nature in the ultimate truth. First, presenting the numbers: One mind is the pure mind of the ultimate truth. Second, presenting three dharmas: mere measure, mere duality, and variety. There are also three dharmas: citta, manas, and vijñāna. Third, forming eight consciousnesses: the five consciousnesses of the eye and so forth, mental consciousness, manas consciousness, and ālayavijñāna. Fourth, forming nine consciousnesses: adding the amala-vijñāna. Fifth, forming ten minds: the ten thickets. As the Daśabhūmika-śāstra states: 'That bodhisattva knows in accordance with reality all the minds of sentient beings: the mind of various characteristics, the mind of mixed characteristics, the mind of the characteristic of easily arising or not arising, the mind of formless characteristics, the mind of boundless characteristics in all places, the mind of pure characteristics, the mind of defiled and undefiled characteristics, the mind of bound and liberated characteristics, the mind of illusory arising characteristics, and the characteristic of arising following the path, up to incalculable hundreds of thousands of different characteristics of minds—all are known in accordance with reality.' Sixth, forming eleven consciousnesses: the consciousness of the body, the consciousness of the embodied, the consciousness of the experiencer, the consciousness of what should be experienced, the consciousness of right experience, the consciousness of time, the consciousness of number, the consciousness of place, the consciousness of verbal expression, the consciousness of the distinction between self and other, and the consciousness of saṃsāra in the two paths of good and evil. Seventh, subsumed into four: first, consciousness resembling sense objects; second, consciousness resembling faculties; third, consciousness resembling self; fourth, consciousness resembling consciousness. Eighth, or expanded to the immeasurable, as the Daśabhūmika-śāstra states: 'up to incalculable hundreds of thousands of different characteristics of minds.' Second, listing the names: ālayavijñāna, ādānavijñāna, citta, manas, vijñāna, up to the aggregate that lasts to the end of saṃsāra, etc.; the remaining seven consciousnesses can be known. Third, identifying the essence: ultimately, taking the tathāgatagarbha as its essence. How is this known? The Śrīmālādevī Sūtra says: 'Because the dharma of the tathāgatagarbha exists, one sows multiple sufferings... up to joyfully seeking nirvāṇa,' etc., and thus it is known. Furthermore, the tathāgatagarbha is undefiled yet defiled; in this light, it is the essence of saṃsāra. It is defiled yet undefiled; in this light, saṃsāra is precisely nirvāṇa, and there is no other dharma. Furthermore, in the sūtra text the six consciousnesses, mental factors, and wisdom are arising and ceasing, and cannot be relied upon. Only the tathāgatagarbha neither arises nor ceases, becoming the ultimate basis. Fourth, the intention behind the arising of the teaching: The Liang translation of the Mahāyānasaṃgraha states: 'Because it is subsumed under the subtle sphere of this mind and consciousness, it was not taught for the two vehicles of the śrāvakas. It was taught for the bodhisattvas; because they should possess superior stages to attain all-knowledge, the Buddha taught it. Why? Because if one could attain anuttara-bodhi apart from this wisdom, that would be impossible.' Fifth, establishment: there are three [explanations]: first, based on the Abhidharmasamuccaya, Yogācārabhūmi, etc., clarifying the establishment by eight aspects; second, based on the Mahāyānasaṃgraha, clarifying the establishment by eight meanings such as the three aspects; third, based on the Prakaraṇāryavācā-śāstra, clarifying the establishment by nineteen aspects.