宗鏡錄 49.55

49.55

答。不一不異。非斷非常。方契因緣唯識正理。識論云。此識非斷非常。以恒轉故。恒。謂此識無始時來。一類相續。常無間斷。是界趣生。施設本故。性堅持種。令不失故。轉。謂此識無始時來。念念生滅。前後變異。因滅果生。非常一故。可為轉識。熏成種故。恒言遮斷。轉表非常。猶如瀑流。因果法爾。如瀑流水。非斷非常。相續長時。有所漂溺。此識亦爾。從無始來。生滅相續。非常非斷。漂溺有情。令不出離。又如瀑流。風等。擊起諸波浪。而流不斷。此識亦爾。雖遇眾緣起眼識等。而恒相續。又如瀑流。漂水上下魚草等物。隨流不捨。此識亦爾。與內習氣外觸等法。恒相隨轉。如是法喻。意顯此識無始因果。非斷常義。謂此識性。無始時來剎那剎那。果生因滅。果生故非斷。因滅故非常。非斷非常。是緣起理。故說此識。恒轉如流。釋云。一類者。常無記義。相續者。未曾斷義。界趣生本者。即是依此識故。施設三界五趣四生。是引果故。識是界趣生之本。因滅果生非常一故者。因果性故。簡非我也。有生滅故。簡常非自性也。常一之法無因果。又若無因果。即是斷常。以是常故。如虛空等。應不受熏。若不受熏。即無生死涅槃差別。若受熏。須具四義。一無記。二堅住。三可熏。四非常一。是四相應。可為轉識熏也。

Answer: It is neither identical nor different, neither annihilated nor eternal; only thus does it accord with the correct principle of causal conditionality and consciousness-only. The Vijñaptimātratāsiddhiśāstra says: "This consciousness is neither annihilated nor eternal, because it turns continuously. 'Continuously' means that from beginningless time, this consciousness has been of a uniform type and continuous, constantly without interruption. It is the basis for positing realms, destinies, and modes of birth, because its nature firmly holds the seeds and does not let them be lost. 'Turns' means that from beginningless time, this consciousness arises and ceases moment by moment, changing from before to after, with the cause ceasing and the result arising, because it is not eternal or singular. It can be perfumed by the evolving consciousnesses to form seeds. The word 'continuously' wards off annihilation; 'turns' expresses that it is not eternal. It is like a torrent of water; such is the natural principle of cause and effect. Just as the water of a torrent is neither annihilated nor eternal, flowing continuously for a long time and drifting and submerging things, so too is this consciousness: from beginningless time, arising and ceasing in succession, neither eternal nor annihilated, drifting and submerging sentient beings so that they cannot escape. Furthermore, just as when winds and the like strike a torrent, waves are stirred up while the current is not interrupted, so too is this consciousness: although encountering multiple conditions to give rise to the eye consciousness and the others, it is nevertheless constantly continuous. Furthermore, just as a torrent carries floating fish, water plants, and other things up and down with the water, following the current without abandoning them, so too is this consciousness: it constantly turns along with internal habitual propensities and external phenomena such as contact. Through such teachings and analogies, the intention is to reveal the beginningless cause and effect of this consciousness, and its meaning of being neither annihilated nor eternal. That is to say, the nature of this consciousness, from beginningless time, moment by moment, sees the result arise and the cause cease. Because the result arises, it is not annihilated; because the cause ceases, it is not eternal. Neither annihilated nor eternal is the principle of dependent origination. Therefore, it is said that this consciousness turns continuously like a current." The commentary states: "'Of a uniform type' means that it is constantly indeterminate. 'Continuous' means that it has never been interrupted. 'Basis of realms, destinies, and modes of birth' means that based on this consciousness, the three realms, five destinies, and four modes of birth are posited; because it is the projecting fruition, consciousness is the basis of realms, destinies, and modes of birth. 'Because the cause ceases and the result arises, it is not eternal or singular' means: because of the nature of cause and effect, it is distinguished from not being a self; because there is arising and ceasing, it is distinguished from the eternal and not being a primordial nature. A phenomenon that is eternal and singular has no cause and effect. Furthermore, if there were no cause and effect, that would be annihilation or eternity. Because if it were eternal, like space and the like, it should not receive perfuming. If it did not receive perfuming, there would be no distinction between saṃsāra and nirvāṇa. If it receives perfuming, it must possess four meanings: first, indeterminate; second, firmly abiding; third, receptive to perfuming; fourth, not eternal or singular. When these four correspond, it can be perfumed by the evolving consciousnesses."