人天眼目 4.23

4.23

此是眾生。俱有六識。添空一識名為七識。識不可得名第八識。亦名八王子。亦名八解脫。亦名八丈夫。總有四八三十二相。此是果相因智報德。亦名八識。七八二識不相離。故來為先鋒。去為殿後。以至追思過去。攀緣見在。念慮未來。三細六麁五意六染七識。分彼分此分是分非。八阿賴耶識。名為白淨。本無瑕玷。無佛無眾生。無爾亦無我。古德云。賴耶白淨本無愚。三細分時有六麁（三細六麤說。見後宗門雜錄中四智第七末那之下）八萬四千從此造。大千沙界作凡夫。夢心桎梏元非有。病眼空花豈是無。反掌之間成十善。依然赤水獲玄殊。第八識亦名含藏識。若是悟底人。六七因中轉。五八果位圓。六識轉為妙觀察智。反觀第八識。為不動智。空無內外名大圓鏡智。即一體也。平等性智總號也。以妙觀察智。收前六根六塵六識十八界乃至八萬四千塵勞。轉為成所作智。總歸大圓鏡智。即一體也。第五識乃記持識。轉為成所作智。成所作智。轉入妙觀察智。妙觀察智。轉入平等性智。平等性智。轉入大圓鏡智。即一體也。是相宗師。若有問難能轉者。即轉在那箇識（一作若有問難能轉者阿那箇識）按楞伽經云。佛誡大慧。初中後夜。常以妙觀察智。當淨現流。識轉六根。為成所作智。如手仰時不應問覆手何在。亦如氷為水時不即有異。故云。煩惱即菩提。據百法惟識二論。但取其義。莫著言句也。六祖大師偈云。大圓鏡智性清淨。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但轉其名無實性。若於轉處不留情。繁興永處那伽定（六妙七平因地轉五成八大果中圓）。

This is sentient beings: they all possess the six consciousnesses. Adding an empty consciousness is named the seventh consciousness. When consciousness is unobtainable, it is named the eighth consciousness. It is also called the eight princes, the eight liberations, and the eight great persons. Altogether there are four times eight, thirty-two marks. This is the mark of fruition, the wisdom of causes, and the merit of retribution; it is also called the eight consciousnesses. The two consciousnesses, the seventh and the eighth, are not separated from each other; therefore they come as the vanguard and leave as the rearguard, down to reminiscing on the past, clinging to conditions in the present, and pondering the future. With the three subtle, six coarse, five consciousnesses, six defilements, and the seventh consciousness, they distinguish that and this, right and wrong. The eighth, the ālayavijñāna, is called white and pure; fundamentally it has no blemish, no Buddha and no sentient beings, no you and no me. An ancient worthy said: “The ālaya is white and pure, fundamentally without delusion; / when the three subtle aspects differentiate, the six coarse appear. (The explanation of the three subtle and six coarse is found below under the seventh, manas, of the four wisdoms in the Miscellaneous Records of the Lineage.) / Eighty-four thousand [defilements] are produced from this; / throughout the trichiliocosm’s sandy realms one becomes an ordinary person. / The dream-mind's fetters were fundamentally non-existent; / how could the diseased eye's sky-flowers truly be real? / In the turn of a palm, the ten virtues are accomplished; / just as before, in the Red River one retrieves the dark pearl.” The eighth consciousness is also called the storehouse consciousness. If one is an awakened person, the sixth and seventh are transformed in the causal stage, and the fifth and eighth are perfected in the fruitional rank. The sixth consciousness transforms into the wondrous observing wisdom; reflecting back upon the eighth consciousness, it becomes the immovable wisdom. Being empty, without inside or outside, it is called the great round mirror wisdom, which is of one essence. The wisdom of equality of nature is their comprehensive designation. With the wondrous observing wisdom, one gathers the preceding six sense faculties, six sense objects, six consciousnesses, eighteen realms, down to the eighty-four thousand defilements, and transforms them into the wisdom of accomplishing actions; all return to the great round mirror wisdom, which is of one essence. The fifth consciousness is the memory-retaining consciousness; it transforms into the wisdom of accomplishing actions. The wisdom of accomplishing actions transforms into the wondrous observing wisdom. The wondrous observing wisdom transforms into the wisdom of equality of nature. The wisdom of equality of nature transforms into the great round mirror wisdom; they are of one essence. As for the masters of the Characteristics school, if someone questions which consciousness transforms: the transformation takes place in that very consciousness (one version reads: “if someone questions which consciousness is able to transform”). According to the Laṅkāvatāra Sūtra, the Buddha instructed Mahāmati: in the beginning, middle, and end of the night, always with the wondrous observing wisdom purify the manifesting flow, and let consciousness transform the six faculties into the wisdom of accomplishing actions. Just as when a hand turns palm upward, one should not ask where the downturned hand is, and just as when ice becomes water there is no sudden difference, therefore it is said: “The defilements are identical to bodhi.” Relying on the Treatise on the Hundred Dharmas and the Treatise on Consciousness-Only, one should only grasp their meaning and not cling to words and phrases. The verse by the Great Master the Sixth Patriarch says: “The great round mirror wisdom’s nature is pure; / in the wisdom of equality of nature, the mind has no sickness. / The wondrous observing wisdom sees without effort; / the wisdom of accomplishing actions is identical to the round mirror. / Five and eight, six and seven, transform in fruition and cause; / it is only transforming their names, with no substantial nature. / If at the place of transformation one retains no affection, / in the midst of myriad activities one perpetually abides in the nāga samādhi.” (Six is wondrous, seven is equal, transforming on the causal ground; five accomplishes, eight is great, perfected in the fruit.)