宗鏡錄 56.4

56.4

答。楞伽經說。頌云。由虛妄分別。是則有識生。八九識種種。如海泉波浪。又金剛三昧經云。爾時無住菩薩而白佛言。尊者。以何利轉。而轉眾生一切情識入唵摩羅。佛言。諸佛如來。常以一覺。而轉諸識入唵摩羅。何以故。一切眾生本覺常以一覺覺諸眾生。令彼眾生皆得本覺。覺諸情識空寂無生。何以故。決定本性。本無有動。論釋云。一切情識。則是八識奄摩羅者。是第九識。古德云。一切唯心造者。然其佛果契心。則佛亦心造。謂四智菩提。是淨八識之所造故。若取根本。即淨第八。若依真諦三藏。此佛淨識。稱為第九。名阿摩羅識。唐三藏云。此翻無垢。是第八異熟。謂成佛時。轉第八成。無別第九。若依密嚴。文具說之。經云。心有八識。或復有九。又云。如來清淨藏。亦名無垢智。即同真諦所立第九。以出障故。不同異熟為九有。又真諦所翻決定藏論九識品云。第九阿摩羅識。三藏釋云。阿摩羅識有二種。一者所緣。即是真如。二者本覺。即真如智。能緣即不空藏。所緣即空如來藏。若據通論。此二並以真如為體。華嚴論明。解深密經說。九識為純淨無染識。如瀑流水。生多波浪。諸波浪等。以水為依。五六七八等。皆以阿陀那識為依故。又云。如是菩薩雖由法住智為依止。為建立故。此經意令於識處。便明識體本唯真智故。如彼瀑流。不離水體而生波浪。又如明鏡。依彼淨體無所分別。含多影像。不礙有而常無故。如是自心所現識相。不離本體無作淨智。所現影相。都無自他內外等執。任用隨智。無所分別。又經云。阿陀那識甚深細。深細者。引彼凡流。就識成智。不同二乘。及漸始菩薩。破相成空。不同凡夫。繫而實有。不同彼故。不空不有。何法不空。為智能隨緣照機利物故。何法不有。為智正隨緣時。無性相故。無生住滅故。華嚴經則不然。但彰本身本法界一真之根本智佛體用故。混真性相法報之海。直為上上根人。頓示佛果德。一真法界本智。以為開示悟入之門。不論隨妄而生識等。如法華經。以佛智慧。示悟眾生。使得清淨。出現於世故。不為餘乘。若二若三。今宗鏡大意。亦同此說。但先標諸識次第權門。然後會同真智。然不即識。亦不離識。但見唯識實性之時。方鑒斯旨。似寶鏡普臨眾像。若海印頓現森羅。萬法同時。更無前後。又釋摩訶衍論云。凡集一代聖說中異說契經。總有十種識。一者。立一種識。總攝諸識。此中有四。一者立一切一心識。總攝諸識。所謂以一心識。遍於二種自在。無所不安立故。一心法契經中作如是說。爾時文殊師利。承佛威神之力。即白佛言。世尊。說幾種識。體相云何。當願為我。分別開示。爾時世尊告文殊言。善哉善哉。文殊師利。為諸大眾。當問此事。諦聽諦聽。善思念之。我當為汝分別解說。於是文殊白佛言。善哉世尊。願欲樂聞。佛告文殊言。我唯建立一種識。所餘之識。非建立焉。所以者何。一種識者。多一一識。此識有種種力。能作一切種種名字。而唯一識。終無餘法。是故我說建立一種識。所餘之識。非建立焉。二者立阿賴耶識。總攝諸識。所謂以阿賴耶識。具足障礙義。無障礙義。無所不攝故。阿賴耶識契經中作如是說。爾時觀自在菩薩即白佛言。世尊。云何名為通達總相識。以何義故。名為總相。佛告觀自在菩薩言。通達總相識者。即是阿賴耶識。此識有礙事。及非礙事。具一切法。備一切法。譬如大海。為水波等。作總相名。以此義故。名為總相故。三者立末那識。總攝諸識。所謂以末那識。具足十一種義。無所不攝故。顯了契經中作如是說。種種心識。雖有無量。唯末那轉。無有餘法。所以者何。是末那識。具足十一義。無所不作故。四者立四種識。一者立一意識。總攝諸識。所謂以意識有七種轉變自在。隨能作其事故。七化契經中作如是說。譬如幻師。唯是一人。以幻術力。變化七人。愚人見之。謂有七人。而智者見。唯有一人。無餘七人。意識幻師。亦復如是。唯是一識。能作七事。凡夫謂之有七事。而覺者見。唯有意識。無餘七事故。是名建立同一種識。四種契經中作如是說。二者。立二種識。總攝諸識。一者阿賴耶識。二者意識。阿賴耶識者。總舉業轉現三識故。意識者。總舉七種轉識故。楞伽經中作如是說。大慧。廣說有八種識。略說有二種。一者了別識。二者分別事識。乃至廣說故。三者。立三種識。總攝諸識。一者阿賴耶識。二者末那識。三者意識。阿賴耶識者。總舉三相識故。末那識者。直意根故。意識者。總舉六種轉識故。慈雲契經中作如是說。復次敬首。廣說有十種識。總說有三種識。一者細相性識。二者根相性識。三者分離識。乃至廣說。四者。立四種識。總攝諸識。謂前三中。加一心識故。無相契經中作如是說。識法雖無量。不出四種識。一者所依本一識。二者能依持藏識。三者意持識。四者遍分別識。乃至廣說故。五者。立五種識。總攝諸識。謂前四中。加隨順遍轉識故。大無量契經中作如是說。復次有識。非彼彼識攝。遍於彼彼識。所謂隨順轉識故。六者。立六種識。總攝諸識。所為眼等五種別識。及第六意識故。四聖諦契經中作如是說。佛告樹王。我為小根諸眾生故。以密意趣。作如是說。但有六識。無有餘識。而實本意。為欲令知。六種識中。具一切識。於大眾中。作如是唱故。七者。立七種識總攝諸識。謂前六識。加末那識故。法門契經中作如是說。復次文殊師利。識法有七種。所謂六識身。及末那識。如是七識。或一時轉。或前後轉。復次第七識。有殊勝力故。或時造作持藏之用。或時造作分別之依故。八者。立八種識。總攝諸識。謂前七中。加阿賴耶識故。道智契經中作如是說。心王有八。一者眼識心王。乃至八者異熟執識心王。種種識法。不出此數故。九者。立九種識。總攝諸識。謂前八中。加唵摩羅識故。金剛三昧契經中作如是說。爾時無住菩薩而白佛言。世尊。以何利轉。而轉眾生一切情識入唵摩羅。佛言。諸佛如來。常以一覺而轉諸識入唵摩羅故。十者。立十種識。總攝諸識。謂前九中。加一切一心識故。法門契經中作如是說。心量雖無量。而不出十識。又攝大乘論明十一種識。由本識能變異作十一識。本識即是十一識種子。分別是識性。識性何所分別。分別無為有。故言虛妄。分別為因。虛妄為果。以此分別性。攝一切種子盡。諸識差別有十一。身識。身者識。受者識。應受識。正受識。世識。數識。處識。言說識。自他差別識。善惡兩道生死識。身識至言說等九識。因言說熏習種子生。自他差別識。因我見熏習種子生。善惡兩道生死識。因有支熏習種子生。身識。謂眼等五界。身者識。謂染污識。受者識。謂意界。應受識。謂色等六外界。正受識。謂六識界。世識。謂生死相續不斷識。數識。謂從一至阿僧祇。處識。謂器世間。言說識。謂見聞覺知。又欲顯虛妄分別。但以依他性為體相。虛妄分別。即是亂識。變異。略有四種識。一似塵識。二似根識。三似我識。四似識識。若不定明一切法唯有識。真實性不得顯現。又大乘起信論說。三細識。六麁相。三細相者。論云。復次依於覺故。而有不覺。生三種相。不相捨離。一。無明業相。以依不覺。心動為業。覺則不動。動則有苦。果不離因故。二能見相心依心動。能見境界。不動則無見。三境界相。以依能見。妄境相現。離見則無境。以有虛妄境界緣故。復生六種相。一智相。謂緣境界。生愛非愛心。二。相續相。謂依於智。苦樂覺念相應不斷。三執著相。謂依苦樂覺念。相續而生執著。四執名等相。謂依執著。分別名等諸安立相。五起業相。謂依執名等。起於種種諸差別業。六業繫苦相。謂依業受苦。不得自在。是故當知。一切染法。悉無有相。皆因無明而生起故。古釋云。初無明為因。生三細識。後境界為緣。生六麁相。以依無明成妄心。依妄心起無明。三細相者。初業相。依不覺心動。心動名業。業有二種。一動作故。是業義。故云依不覺故。心動名業。覺則不動。得始覺時。則無動念。是知今動。只由不覺也。動則有苦。如得寂靜無念之時。是涅槃妙樂。故知今動。則有生死苦患。此動念極微細。是精動隱流之義。緣起一相。能所不分。當阿賴耶識自體分也。

Answer: The Laṅkāvatārasūtra states in a verse:
“Due to false discrimination,
Consciousness is thereby produced.
The eight and nine consciousnesses are diverse,
Like waves upon the ocean’s springs.”
Furthermore, the Vajrasamādhisūtra states: “At that time, the Bodhisattva Apratiṣṭhita said to the Buddha: ‘World-Honoured One, through what sharp turning does one turn all the sentient consciousnesses of sentient beings so that they enter the amala?’ The Buddha said: ‘The Buddhas, the Tathāgatas, constantly turn all consciousnesses into the amala by means of a single awakening. Why is this? The original awakening of all sentient beings constantly awakens all sentient beings with a single awakening, causing those sentient beings to all attain original awakening and to realize that all sentient consciousnesses are empty, tranquil, and unproduced. Why is this? Because their definite original nature is originally unmoving.’”
The treatise commentary states: “All sentient consciousnesses are the eight consciousnesses; the amala is the ninth consciousness.”
A past master of virtue stated: “As for ‘all is made by the mind alone,’ since the fruit of Buddhahood accords with the mind, the Buddha is also made by the mind. This means that bodhi of the fourfold wisdom is made by the pure eighth consciousness. If taken from the root, it is the pure eighth. According to Tripiṭaka Master Paramārtha, this pure consciousness of the Buddha is designated as the ninth and named the amalavijñāna. The Tang Tripiṭaka Master [Xuanzang] stated: ‘This is translated as untainted; it is the eighth vipāka[-vijñāna].’ That is, at the time of attaining Buddhahood, the eighth is transformed and perfected; there is no separate ninth. If according to the Ghanavyūhasūtra, the text explains it fully: the sūtra states, ‘The mind has eight consciousnesses, or again there are nine.’ It also states: ‘The pure womb (garbha) of the Tathāgata is also called untainted wisdom.’ This is identical to the ninth established by Paramārtha, because it has emerged from obscurations, unlike the vipāka[-consciousness] which constitutes the nine realms of existence. Furthermore, the ‘Chapter on the Nine Consciousnesses’ in the *Fakue-tsang lun (*Decisive Pitaka Treatise) translated by Paramārtha states: ‘The ninth is the amalavijñāna.’ The Tripiṭaka Master explained: ‘The amalavijñāna is of two kinds: the first is that which is cognized (the objective support), which is tathatā; the second is original awakening, which is the wisdom of tathatā. The cognizing is the non-empty womb (garbha), and the cognized is the empty tathāgatagarbha. If according to a general discussion, both take tathatā as their substance.’
The Huayan Treatise explains: ‘The Sandhinirmocanasūtra states that the ninth consciousness is the purely clean, untainted consciousness, like a rushing torrent that produces many waves. All the waves and so forth rely on the water; the fifth, sixth, seventh, and eighth [consciousnesses] all rely on the ādānavijñāna.’ It also states: ‘Thus, although the bodhisattva takes the knowledge of the stability of phenomena (dharmasthitijñāna) as their reliance and establishment, the intention of this sūtra is to make clear, directly within consciousness, that the substance of consciousness is originally nothing but true wisdom. Like that rushing torrent, waves are produced without departing from the substance of the water. Again, like a clear mirror, relying on its pure substance without discrimination, it holds many reflected images, not obstructing their presence yet ever being devoid [of them]. In this way, the characteristics of consciousness manifested by one’s own mind do not depart from the effortless pure wisdom of the original substance. The reflected images manifested are completely free from grasping at self and other, internal and external; their spontaneous function accords with wisdom, devoid of discrimination.’ The sūtra also states: ‘The ādānavijñāna is exceedingly profound and subtle.’ ‘Profound and subtle’ means guiding the worldly flow to consummate wisdom on the basis of consciousness. It is not like the two vehicles and the bodhisattvas of the gradual initial stages who destroy characteristics to realize emptiness; nor is it like ordinary persons who are attached [to phenomena] as real existents. Because it is unlike them, it is neither empty nor existent. What phenomenon is not empty? Because wisdom can accord with conditions, illuminate capacities, and benefit beings. What phenomenon is not existent? Because when wisdom is directly according with conditions, it is devoid of nature and characteristics, and devoid of arising, abiding, and ceasing.
The Avataṃsakasūtra, however, is not like this. It only reveals the Buddha's substance and function of the fundamental wisdom of the one true original body and original dharmadhātu. Blending the sea of true nature, characteristics, Dharma[-kāya], and Sambhoga[-kāya], it directly reveals the virtues of the Buddha fruit—the fundamental wisdom of the one true dharmadhātu—for those of the highest faculties, serving as the gateway to open, reveal, awaken to, and enter it. It does not discuss the consciousnesses and so forth that arise in accordance with delusion. Just as in the Lotus Sūtra, [the Buddha] appears in the world to show and awaken sentient beings through the Buddha’s wisdom and cause them to attain purity, not for the sake of the other vehicles, whether two or three. The general meaning of the present Mirror of the Source also accords with this explanation: it merely marks first the expedient gate of the stages of the consciousnesses, and afterwards harmonizes them with true wisdom. Yet it is neither identical to consciousness nor separate from consciousness; only when one perceives the true nature of consciousness-only does one mirror this meaning. It is like a precious mirror universally presenting all images, or like the ocean seal (sāgaramudrā) suddenly manifesting the myriad forms; all phenomena are simultaneous, with no before or after.
Furthermore, the Explanation of the Mahāyāna Treatise (*Shi Moheyan lun) states: ‘In gathering the diverse scriptures spoken by the Sage throughout his teaching career, there are in all ten kinds of consciousness.
First, establishing a single consciousness that subsumes all consciousnesses. Here there are four:
1. Establishing the consciousness of all-one-mind, subsuming all consciousnesses. That is, by means of the consciousness of the one mind, it pervades the two kinds of mastery, leaving nothing unestablished. In the One Mind Dharma Sūtra it is said: “At that time, Mañjuśrī, receiving the sovereign spiritual power of the Buddha, said to the Buddha: ‘World-Honoured One, how many kinds of consciousness are taught? What are their substance and characteristics? I pray you will differentiate and explain them for me.’ At that time, the World-Honoured One addressed Mañjuśrī: ‘Good indeed, good indeed, Mañjuśrī! For the sake of the great assembly, you ought to ask about this matter. Listen attentively, listen attentively, and reflect well on it! I shall analyze and explain it for you.’ Thereupon Mañjuśrī said to the Buddha: ‘Good, World-Honoured One, I wish to hear it.’ The Buddha told Mañjuśrī: ‘I establish only a single consciousness; the remaining consciousnesses are not established. Why is this? The single consciousness is the multiple single consciousnesses. This consciousness possesses diverse powers and can produce all kinds of names, yet it is solely one consciousness, ultimately devoid of other phenomena. Therefore I say I establish only a single consciousness, and the remaining consciousnesses are not established.’”
2. Establishing the ālayavijñāna, subsuming all consciousnesses. That is, because the ālayavijñāna is fully endowed with the meaning of obstruction and the meaning of non-obstruction, leaving nothing ungathered. In the Ālayavijñāna Sūtra it is said: “At that time, the Bodhisattva Avalokiteśvara said to the Buddha: ‘World-Honoured One, why is it called the consciousness that penetrates general characteristics? By what meaning is it named general characteristics?’ The Buddha told the Bodhisattva Avalokiteśvara: ‘The consciousness that penetrates general characteristics is the ālayavijñāna. This consciousness has obstructive affairs and non-obstructive affairs; it possesses all phenomena and is fully equipped with all phenomena. For example, the great ocean serves as the general name for the water, waves, and so forth. By this meaning it is called the general characteristic.’”
3. Establishing the manas-consciousness, subsuming all consciousnesses. That is, because the manas-consciousness is fully endowed with eleven meanings, leaving nothing ungathered. In the Revelation Sūtra it is said: “Although diverse mind-consciousnesses are limitless, they are solely the turning of manas, devoid of other phenomena. Why is this? Because this manas-consciousness is fully endowed with eleven meanings and leaves nothing unfabricated.”
4. Establishing four kinds of consciousness: first, establishing a single mental consciousness (manovijñāna), subsuming all consciousnesses. That is, because the mental consciousness possesses the seven kinds of transformative masteries, performing their functions accordingly. In the Seven Transformations Sūtra it is said: “For example, a magician is only a single person, yet by the power of magical arts transforms into seven persons. Foolish people see them and think there are seven persons, but the wise see only one person and no other seven persons. The magician of the mental consciousness is also like this: it is only a single consciousness that can perform seven functions. Ordinary persons think there are seven functions, but the awakened see only the mental consciousness and no other seven functions.” This is called establishing the identical single consciousness, as spoken in the four kinds of sūtras.
Second, establishing two kinds of consciousness, subsuming all consciousnesses: 1. the ālayavijñāna; 2. the mental consciousness. As for the ālayavijñāna, it collectively comprises the three consciousnesses of karma, transformation, and manifestation. As for the mental consciousness, it collectively comprises the seven kinds of evolving consciousnesses (pravṛttivijñāna). In the Laṅkāvatārasūtra it is said: “Mahāmati, broadly explained there are eight kinds of consciousness, but briefly explained there are two kinds: 1. the perceptual consciousness (vijñaptivijñāna); 2. the object-discriminating consciousness (vastuprativijñaptivijñāna),” up to the broad explanation.
Third, establishing three kinds of consciousness, subsuming all consciousnesses: 1. the ālayavijñāna; 2. the manas-consciousness; 3. the mental consciousness. The ālayavijñāna collectively comprises the consciousness of the three characteristics; the manas-consciousness directly denotes the mental faculty (indriya); the mental consciousness collectively comprises the six kinds of evolving consciousnesses. In the Cloud of Compassion Sūtra it is said: “Furthermore, Revered Leader, broadly explained there are ten kinds of consciousness, but in general there are three kinds of consciousness: 1. the consciousness of subtle nature; 2. the consciousness of faculty nature; 3. the consciousness of separation,” up to the broad explanation.
Fourth, establishing four kinds of consciousness, subsuming all consciousnesses: namely, adding the one-mind consciousness to the previous three. In the Non-characteristics Sūtra it is said: “Although the phenomena of consciousness are limitless, they do not exceed four kinds of consciousness: 1. the original single consciousness as support; 2. the receptacle-store consciousness capable of supporting; 3. the mind-holding consciousness; 4. the universally discriminating consciousness,” up to the broad explanation.
Fifth, establishing five kinds of consciousness, subsuming all consciousnesses: namely, adding the consciousness that conforms and turns everywhere to the previous four. In the Great Limitless Sūtra it is said: “Furthermore, there is a consciousness that is not subsumed by any specific consciousness yet pervades every specific consciousness: namely, the consciousness that conforms and turns.”
Sixth, establishing six kinds of consciousness, subsuming all consciousnesses: namely, the five distinct consciousnesses of the eye and so forth, and the sixth, the mental consciousness. In the Four Noble Truths Sūtra it is said: “The Buddha addressed King of Trees: ‘For the sake of sentient beings of lesser faculties, with an intentional meaning I have spoken thus: There are only six consciousnesses, devoid of any other consciousnesses. Yet my true original intention was to make them know that within the six consciousnesses all consciousnesses are complete. Thus did I proclaim in the midst of the great assembly.’”
Seventh, establishing seven kinds of consciousness, subsuming all consciousnesses: namely, adding the manas-consciousness to the previous six consciousnesses. In the Dharma Door Sūtra it is said: “Furthermore, Mañjuśrī, the phenomena of consciousness are of seven kinds: namely, the six consciousness bodies and the manas-consciousness. These seven consciousnesses evolve either simultaneously or sequentially. Furthermore, because the seventh consciousness possesses superior power, at times it performs the function of holding the store, and at times it serves as the support for discrimination.”
Eighth, establishing eight kinds of consciousness, subsuming all consciousnesses: namely, adding the ālayavijñāna to the previous seven. In the Path Wisdom Sūtra it is said: “The mind kings are eight: 1. the eye-consciousness mind king, up to 8. the vipāka-grasping consciousness mind king. The diverse phenomena of consciousness do not exceed this number.”
Ninth, establishing nine kinds of consciousness, subsuming all consciousnesses: namely, adding the amalavijñāna to the previous eight. In the Vajrasamādhi Sūtra it is said: “At that time, the Bodhisattva Apratiṣṭhita said to the Buddha: ‘World-Honoured One, through what sharp turning does one turn all the sentient consciousnesses of sentient beings so that they enter the amala?’ The Buddha said: ‘The Buddhas, the Tathāgatas, constantly turn all consciousnesses into the amala by means of a single awakening.’”
Tenth, establishing ten kinds of consciousness, subsuming all consciousnesses: namely, adding the consciousness of all-one-mind to the previous nine. In the Dharma Door Sūtra it is said: “Although the measures of mind are limitless, they do not exceed ten consciousnesses.”’
Furthermore, the Mahāyānasaṃgraha explains eleven kinds of consciousness. Due to the fundamental consciousness being able to transform into eleven consciousnesses, the fundamental consciousness is the seed of the eleven consciousnesses. Discrimination is the nature of consciousness. What does the nature of consciousness discriminate? It discriminates the non-existent as existent; therefore it is said to be false. Discrimination is the cause, and falsity is the fruit. Through this discriminating nature, all seeds are exhausted and subsumed. The distinctions of the consciousnesses are eleven:
1. body consciousness,
2. embodied-being consciousness,
3. experiencer consciousness,
4. object-to-be-experienced consciousness,
5. correct-experiencing consciousness,
6. temporal consciousness,
7. number consciousness,
8. place consciousness,
9. conventional expression consciousness,
10. self-other distinction consciousness,
11. saṃsāra-of-the-two-paths-of-good-and-evil consciousness.
The nine consciousnesses from the body consciousness to the conventional expression consciousness are produced from the perfumed seeds of conventional expression. The self-other distinction consciousness is produced from the perfumed seeds of the view of self. The saṃsāra-of-the-two-paths-of-good-and-evil consciousness is produced from the perfumed seeds of the branches of existence (bhavāṅga).
The body consciousness refers to the five realms of the eye and so forth. The embodied-being consciousness refers to the defiled consciousness. The experiencer consciousness refers to the mental realm (manodhātu). The object-to-be-experienced consciousness refers to the six external realms of form and so forth. The correct-experiencing consciousness refers to the six consciousness realms. The temporal consciousness refers to the consciousness of continuous and uninterrupted birth and death. The number consciousness refers to [counting] from one up to an asaṃkhyeya. The place consciousness refers to the receptacle world. The conventional expression consciousness refers to seeing, hearing, sensing, and knowing.
Furthermore, wishing to reveal that false discrimination takes only the other-dependent nature (paratantra-svabhāva) as its substance and characteristic: false discrimination is precisely confused consciousness. In its transformation, there are briefly four kinds of consciousness: 1. the consciousness resembling dust (sense objects); 2. the consciousness resembling faculties; 3. the consciousness resembling self; 4. the consciousness resembling consciousness. If one does not definitely clarify that all phenomena are consciousness-only, the real nature cannot become manifest.
Furthermore, the Awakening of Faith in the Mahāyāna speaks of three subtle consciousnesses and six coarse characteristics. As for the three subtle characteristics, the treatise states: ‘Furthermore, relying on awakening, there is non-awakening, which generates three kinds of characteristics that do not separate from one another: 1. The karmic characteristic of avidyā: relying on non-awakening, the movement of the mind is karma. When awakened, there is no movement; when there is movement, there is suffering, because the fruit does not separate from the cause. 2. The characteristic of the capable seer: relying on the movement of the mind, it can perceive objects; without movement, there is no seeing. 3. The characteristic of the objective realm: relying on the capable seer, false objective realms manifest; apart from seeing, there are no objective realms. Because of the condition of false objective realms, six kinds of characteristics are further generated: 1. The characteristic of knowledge: relying on objective realms, producing minds of attraction and repulsion. 2. The characteristic of continuity: relying on knowledge, thoughts of suffering and pleasure correspond without interruption. 3. The characteristic of grasping: relying on the continuity of thoughts of suffering and pleasure, grasping is produced. 4. The characteristic of grasping at names and so forth: relying on grasping, discriminating established characteristics such as names and so forth. 5. The characteristic of generating karma: relying on grasping at names, giving rise to diverse differentiated karma. 6. The characteristic of suffering bound by karma: relying on karma, suffering is undergone without mastery. Therefore it should be known that all defiled phenomena are completely devoid of real characteristics; they all arise on account of avidyā.’
Past commentaries state: ‘Initially, avidyā serves as the cause, generating the three subtle consciousnesses; subsequently, objective realms serve as conditions, generating the six coarse characteristics. Because relying on avidyā forms the false mind, and relying on the false mind gives rise to avidyā.’ As for the three subtle characteristics: first, the karmic characteristic: relying on non-awakening, the mind moves; the mind's movement is named karma. Karma has two meanings: 1. because it acts and moves, this is the meaning of karma; thus it is said that relying on non-awakening, the mind's movement is named karma. When awakened, there is no movement; upon attaining initial awakening, there are no moving thoughts. From this we know that current movement is solely due to non-awakening. When there is movement, there is suffering: just as when quietude and thoughtlessness are attained, this is the marvelous bliss of nirvāṇa; hence we know that current movement entails the affliction of birth-and-death suffering. This moving thought is exceedingly subtle, having the meaning of a fine movement and hidden current. Being a single characteristic of dependent origination, subject and object are not separated; this corresponds to the self-substance part (svasaṃvittibhāga) of the ālayavijñāna.”