宗鏡錄 55.15

55.15

答。唯識頌云。依止根本識。五識隨緣現。或俱或不俱。如濤波依水。意識常現起。除生無想天。及無心二定。睡眠與悶絕。根本識者。阿陀那識。染淨諸識生根本故。依止者。謂前六轉識。以根本識為共依。五識者。謂前五轉識。種類相似。故總說之。隨緣現言。顯非常起。緣謂作意根境等緣。謂五識身。內依本識。外隨作意五根境等眾緣和合。方得現前。由此或俱。或不俱起。外緣合者。有頓漸故。如水濤波。隨緣多少。五轉識行相麁動。所藉眾緣。時多不具故。起時少。不起時多。第六意識雖亦麁動。而所藉緣。無時不具。由違緣故。有時不起。第七八識行相微細。所藉眾緣。一切時有。故無緣礙令總不行。又五識身不能思慮。唯外門轉。起藉多緣。故斷時多。現行時少。第六意識自能思慮。內外門轉。不藉多緣。唯除五位。常能現起。故斷時少現起時多。由斯不說此隨緣現。釋云。依止者。謂前六轉識。以根本識為共依者。此前六識。以根本識為共依。即現行本識也。識皆共故。親依者。即種子識。各別種故。前五轉識種類相似者。有五。一謂俱依色根。二同緣色境。三俱但緣現在。四俱現量得。五俱有間斷。種類相似。故總合說。如水波濤隨緣多少者。解深密經云。如大瀑流水。若有一浪生緣現前。唯一浪轉。乃至多浪生緣。現前。有多浪轉。諸識亦爾。如瀑流水。依阿陀那故。乃至諸識得轉等。此以五識。喻於濤波。本識。喻瀑水。五識身。不能思慮。無尋伺故。不能自起。藉他引故。第六意識。自能思慮。內外門轉。唯除無想天。無想定。滅盡定。睡眠。悶絕等五位。常能現起故。又古釋云。一者如多波浪。以一大海為依起多浪。二者鏡像。以一大鏡為依起多像。海鏡二法。喻本心識。浪像。喻於轉識。一念之中。有四業。一了別器業。二了別依業。三了別我業。四了別境業。此諸了別。剎那剎那俱轉可得。是故一識。於一剎那。有如是等業用差別。如密嚴經偈云。如奔電浮雲。皆偽而非實。如匠作瓶等。由分別所成。仁主應諦聽。世間諸有情。習氣常覆心。生種種戲論。末那與意識。并諸識相續。五法及三性。二種之無我。恒共而相應。如風擊瀑水。轉起諸識浪。浪生流不停。賴耶亦如是。無始諸習氣。猶如彼瀑流。為境風所動。而起諸識浪。恒無斷絕時。八種流注心。雖無若干體。或隨緣頓起。或時而漸生。取境亦復然。漸頓而差別。心轉於舍宅。日月與星宿。樹枝葉華果。山林及軍眾。於如是等處。皆能漸頓生。多令能頓現。或漸起差別。若時於夢中。見昔所更境。及想念初生。乃至於老死。算數與眾物。尋思於句義。觀於異文彩。受諸好飲食。於如是境界。漸次能了知。或有時頓生。而能取之者。心性本清淨。不可得思議。是如來妙藏。如金處於礦。意生從藏識。餘六亦復然。識六種或多。差別於三界。賴耶與能熏。及餘心法等。染淨諸種子。雖同住無染。佛種性亦然。定非定常淨。如海水常住。波濤而轉移。賴耶亦復然。隨諸地差別。修有下中上。捨染而明顯。如上廣明意根緣境。分別。最強諸識。所以一切善惡。意為先導。意起速疾。意在言前。意善即法正。意惡即境邪。如一氣。噏之即溫。吹之即冷。似一水。寒之即結。暖之即融。況一心。縱之即凡。弘之即聖。轉變雖異。真性無虧。如鴦崛魔羅經云。意法前行。意勝意生。意法淨信。若說若作。快樂自追。如影隨形。我為聲聞乘說此偈。意者。謂如來藏義。若自性清淨。意是如來藏。勝一切法。一切法是如來藏所作。及淨信意法。斷一切煩惱故。見我界故。若自淨信有如來藏。然後若說若作。得成佛時。若說若作。度一切世間。如人見影。見如來藏。亦復如是。是故說如影隨順。意法前行。意勝意生。意法為惡。若說若作。眾苦自追。如輪隨跡。此偈說煩惱義。意法惡者。為無量煩惱所覆。造作諸惡。故名為惡。自性淨心如來藏。入無量煩惱義。如是躁濁不息。故。若說若作。一切眾苦常隨不絕。如輪隨跡者。諸惡積聚。生死輪迴。轉。一切眾生於三惡趣中。如輪隨跡。是故說於福遲緩者。心樂於惡法。釋曰。一念心淨。見如來藏性。能自度度他。受寂滅樂。如影順身。若一念心惡。入塵勞網。墮諸趣中。受生死苦。如輪隨跡。以影順喻者。即常不離故。以輪跡喻者。即速疾轉故。所以善惡隨心。未曾間斷。若善見者。當處解脫。所以大乘理趣經云。是故菩薩觀察五蓋。何因而起。云何遠離。菩薩應當先觀。色欲。猶如水月。水動月動。心生法生。貪欲之心。亦復如是。念念不住。速起速滅。大乘本生心地觀經云。以清淨心。為善業根。以不善心。為惡業根。心清淨故。世界清淨。心雜穢故。世界雜穢。我佛法中。以心為主。一切諸法。無不由心。所以如樹提生於猛火之中。火不能害。佛言。是兒業報。非我所作。故知自心所造。他力不移。則昇沈之路匪遙。黑白之報斯在。善惡果報雖殊。皆從妄想心鏡所現。如入楞伽經偈云。譬如鏡中像。雖見而非有。熏習鏡心見。凡夫言有二。不知唯心見。是故分別二。如實但知心。分別則不生。故知若實識心。如鏡中自見面像。終不更於外塵妄生執取。既解相縛。業海全枯。如賢劫定意經云。消滅一切諸所有業。覩見一切眾生根原。是曰智慧。

Answer: A verse in the Vijñaptimātratāsiddhi says: 'Relying upon the fundamental consciousness, / The five consciousnesses manifest according to conditions, / Either together or not together, / Just as billows rely upon water. / The mental consciousness constantly manifests and arises, / Except when born in the realm without thought, / And in the two thoughtless absorptions, / Sleep, and stupor.' / The 'fundamental consciousness' is the ādānavijñāna, because it is the root from which all defiled and pure consciousnesses arise. / 'Relying upon' means that the preceding six evolving consciousnesses take the fundamental consciousness as their common support. / The 'five consciousnesses' refer to the first five evolving consciousnesses, which are spoken of collectively because their types are similar. / The phrase 'manifest according to conditions' shows that they do not arise constantly. 'Conditions' refers to conditions such as attention, the faculties, and sense objects. This means that the collection of five consciousnesses internally relies on the fundamental consciousness, and externally relies on the assembly of various conditions such as attention, the five faculties, and sense objects before they can manifest. / Consequently, they arise 'either together or not together,' because the combination of external conditions may occur suddenly or gradually, just as the billows of water vary in quantity according to conditions. / The active aspects of the five evolving consciousnesses are coarse and fluctuating, and the various conditions they rely upon are mostly not complete at a given time; therefore, the times they arise are few, and the times they do not arise are many. / Although the sixth mental consciousness is also coarse and fluctuating, the conditions it relies upon are never absent, and it only fails to arise at certain times due to obstructing conditions. / The active aspects of the seventh and eighth consciousnesses are subtle, and the various conditions they rely upon are present at all times; hence there are no obstructing conditions that make them cease functioning entirely. / Furthermore, the collection of five consciousnesses is incapable of reflection and functions only at the outer gates; since their arising relies on many conditions, their interruptions are frequent and their actual manifestations are few. / The sixth mental consciousness is itself capable of reflection and functions at both inner and outer gates; it does not rely on many conditions, and except for five states, it is constantly able to manifest and arise. Therefore, its interruptions are few and its actual manifestations are frequent. For this reason, it is not said to 'manifest according to conditions.' / The commentary states: Regarding 'relying upon' meaning that the preceding six evolving consciousnesses take the fundamental consciousness as their common support, these preceding six consciousnesses take the fundamental consciousness as their common support, which is the manifesting fundamental consciousness, because all consciousnesses share it in common. The direct support is the seed consciousness, because their seeds are distinct. / 'The first five evolving consciousnesses are similar in type' has five aspects: first, they all rely upon material faculties; second, they all take material objects as objective support; third, they all cognize only the present; fourth, they are all obtained through direct perception; fifth, they all have interruptions. Since their types are similar, they are spoken of collectively. / Regarding 'just as the billows of water vary according to conditions,' the Saṃdhinirmocanasūtra states: 'Just as in a great torrent of water, if the condition for the arising of a single wave manifests, only a single wave turns; up to if the conditions for the arising of many waves manifest, many waves turn. The various consciousnesses are also like this: like a torrent of water, relying on the ādāna, up to the various consciousnesses being able to turn,' and so forth. / This uses billows as a metaphor for the five consciousnesses, and the torrent of water as a metaphor for the fundamental consciousness. / The collection of five consciousnesses cannot reflect because it lacks vitarka and vicāra; it cannot arise on its own because it relies on being induced by others. / The sixth mental consciousness is itself capable of reflection and functions at both inner and outer gates; except for the five states—the realm without thought, the absorption without thought, the absorption of cessation, sleep, and stupor—it is constantly able to manifest and arise. / Furthermore, an ancient commentary states: 'First, it is like many waves: relying on one great ocean, many waves arise. Second, it is like reflections in a mirror: relying on one great mirror, many reflections arise. The ocean and the mirror serve as metaphors for the fundamental mental consciousness, while the waves and reflections serve as metaphors for the evolving consciousnesses. Within a single thought-moment, there are four activities: first, the activity of cognizing the receptacle world; second, the activity of cognizing the support; third, the activity of cognizing the self; fourth, the activity of cognizing objects. All these cognitions can be found to turn together moment by moment. Therefore, a single consciousness has such distinct functional activities in a single moment.' / As a verse in the Ghanavyūhasūtra says: / 'Like rushing lightning and floating clouds, / They are all deceptive and unreal; / Like a craftsman making vases and the like, / They are formed through conceptual discrimination. / O virtuous sovereign, you should listen attentively: / The sentient beings of the world / Have their minds constantly covered by latent predispositions, / Giving rise to various types of conceptual proliferation. / Manas and the mental consciousness, / Along with the continuity of all the consciousnesses, / The five dharmas, the three natures, / And the two kinds of selflessness / Are constantly associated together. / Just as the wind strikes a torrent of water, / Causing the waves of the various consciousnesses to arise, / And the waves arise with the current never halting, / The ālaya is also like this. / The beginningless latent predispositions / Are just like that torrent of water: / Moved by the wind of objects, / They give rise to the waves of the various consciousnesses / With never a moment of cessation. / The eight flowing minds, / Though without multiple substances, / Either arise suddenly according to conditions, / Or at times are generated gradually. / Grasping objects is also like this, / Differentiated as gradual or sudden. / The mind turns toward houses, / Sun, moon, and stars, / Branches, leaves, flowers, and fruits of trees, / Mountains, forests, and hosts of armies. / Toward such places, / It can be generated both gradually and suddenly, / Mostly manifesting suddenly, / Or arising gradually with distinctions. / If at times in a dream / One sees objects previously experienced, / And when conceiving of initial birth / Up to old age and death, / Numbers and various things, / Contemplating phrases and meanings, / Viewing distinct patterns and colors, / Or partaking of fine foods and drinks, / Toward such objects / It can cognize them successively, / Or at times arise suddenly / And be able to apprehend them. / The nature of the mind is fundamentally pure / And cannot be conceived; / It is the wonderful matrix of the Tathāgata, / Like gold residing within ore. / The manas is generated from the storehouse consciousness, / And the remaining six are also like this. / The consciousnesses are of six kinds or more, / Differentiated throughout the three realms. / The ālaya, that which perfumes, / And the remaining mental dharmas and such, / All defiled and pure seeds, / Though dwelling together, are without defilement. / The Buddha lineage is also like this: / Definite or indefinite, it is constantly pure. / Just as seawater constantly abides / While billows move and change, / The ālaya is also like this. / Corresponding to the distinctions of the various bhūmis, / Cultivation has lower, middle, and higher grades; / Abandoning defilement, it becomes clearly evident.' / The above extensively clarifies that the mental faculty, in cognizing objects and discriminating them, is the most powerful among the consciousnesses. / Therefore, in all good and evil, the mind is the forerunner; the mind arises with swiftness; the mind precedes speech. When the mind is good, phenomena are correct; when the mind is evil, the objective sphere is aberrant. / It is like a single breath: inhale it and it is warm, blow it out and it is cold. It is like a single body of water: chill it and it congeals, warm it and it melts. How much more so the one mind: indulge it and it is ordinary, broaden it and it is sagely! Although its transformations differ, its true nature is never diminished. / As the Aṅgulimālīyasūtra says: 'Mind is the forerunner of dharmas; mind is supreme, mind-produced. With purified faith in the mental dharma, whether speaking or acting, happiness naturally follows oneself, like a shadow following the form. I spoke this verse for the Śrāvakayāna. / "Mind" means the sense of the tathāgatagarbha. If self-nature is pure, mind is the tathāgatagarbha, supreme over all dharmas; all dharmas are produced by the tathāgatagarbha. And through purified faith in the mental dharma, all kleśas are severed, because the self-realm is seen. If one has purified faith in oneself having the tathāgatagarbha, then when speaking or acting, at the time of attaining Buddhahood, whether speaking or acting, one delivers all the world. Just as a person sees their shadow, seeing the tathāgatagarbha is also like this. Therefore, it is said to follow along like a shadow. / "Mind is the forerunner of dharmas; mind is supreme, mind-produced. With evil in the mental dharma, whether speaking or acting, manifold sufferings naturally follow oneself, like a wheel following the tracks." This verse speaks of the meaning of kleśa. Evil in the mental dharma means being covered by immeasurable kleśas and committing various evils; hence it is called evil. When the naturally pure mind, the tathāgatagarbha, enters into the sense of immeasurable kleśas, it is agitated and turbid without rest; therefore, whether speaking or acting, all manifold sufferings constantly follow without interruption. / "Like a wheel following the tracks" means that all evils accumulate, turning the cycle of saṃsāra, so that all sentient beings are in the three evil destinies like a wheel following the tracks. Therefore it is said: for those who are sluggish in merit, the mind takes delight in evil dharmas.' / The explanation says: If in a single thought the mind is pure, seeing the nature of the tathāgatagarbha, one can deliver oneself and deliver others, experiencing the bliss of quietude and cessation, like a shadow following the body. If in a single thought the mind is evil, entering the net of defilement and falling into the various destinies, one undergoes the suffering of saṃsāra, like a wheel following the tracks. / The metaphor of the shadow following represents never being separated; the metaphor of the wheel's tracks represents revolving with great speed. / Therefore, good and evil follow the mind without ever being interrupted. If one sees correctly, there is liberation right where one is. / For this reason, the Mahāyāna Adhyardhaśatikā Prajñāpāramitāsūtra says: 'Therefore, the bodhisattva observes the five hindrances: from what cause do they arise, and how are they cast far away? The bodhisattva should first contemplate that sensual desire is like the moon in water: when the water moves, the moon moves; when the mind arises, dharmas arise. The mind of greedy desire is also like this, never abiding from thought to thought, swiftly arising and swiftly ceasing.' / The Mahāyāna Mūlajātahṛdayabhūmidhyānasūtra says: 'With a pure mind as the root of good karma, and with an unwholesome mind as the root of evil karma: because the mind is pure, the world is pure; because the mind is impure, the world is impure. In my Buddhadharma, the mind is taken as the master; among all dharmas, there is none that does not come from the mind.' / For instance, when Jyotika was born in the midst of fierce fire, the fire could not harm him; the Buddha said: 'This is the child's karmic retribution, not my doing.' Thus we know that it is created by one's own mind, and cannot be altered by another's power. Then the path of rising and falling is not far off; the retributions of black and white are present right here. Although the karmic retributions of good and evil are different, they all manifest from the mirror of the mind of conceptual discrimination. / As a verse in the Laṅkāvatārasūtra says: / 'Just as an image in a mirror, / Though seen, does not exist, / So does the mind-mirror of habituation see; / Ordinary people say there are two. / Not knowing it is only mind that is seen, / They therefore discriminate two; / If one knows only mind as it truly is, / Discrimination does not arise.' / Thus we know that if one truly recognizes the mind, just like seeing the reflection of one's own face in a mirror, one will ultimately never falsely give rise to grasping toward external dust. Once the bond of characteristics is untied, the ocean of karma is completely dried up. / As the Bhadrakalpikasūtra says: 'Extinguishing all existing karmas / And beholding the source of all sentient beings: / This is called wisdom.'