宗鏡錄 56.6

56.6

答。相及境界。不可分別。一體無異。當知此約賴耶業相義說也。心王念法。不分能所故。次約本識見相二分為二也。能見相。即是轉相。依前業相轉成能見。故言以依動故能見。若依性靜門。即無能見。故云不動即無見。反顯能見心必依動義。如是轉相。雖有能緣。以境界微細故。猶未辯之。如攝論云。此識緣境。不可知故。既所緣不可知。則約能緣以明本識轉相義也。三境界相。則是現識。依前轉相。能顯境界。故云依見故境界妄現。楞伽經云。譬如明鏡。持諸色像。現識處現。亦復如是。此之現相。當在本識。此三細相並由根本無明。動本靜心。成此三細。後以境界為緣。生六種麁相。則分別事識也。如楞伽偈云。境界風所動。起種種識浪。

Answer: The characteristic and the objective realm cannot be distinguished; they are of one substance without difference. One should know that this is stated in terms of the meaning of the karma-characteristic (karmalakṣaṇa) of the ālayavijñāna, because the mind-king and the mental factors do not divide into grasper and grasped. Next, it is divided into two in terms of the darśanabhāga and the nimittabhāga of the fundamental consciousness. The characteristic of being able to see is the transforming characteristic (pravṛttilakṣaṇa). Relying on the preceding karma-characteristic, it transforms into that which is able to see; therefore it is said: "Because it relies on movement, it is able to see." If one relies on the approach of the quiescent nature, then there is no ability to see; hence it is said: "If there is no movement, there is no seeing," which inversely reveals the principle that the mind that is able to see must rely on movement. Although such a transforming characteristic has that which grasps, because the objective realm is subtle, it is not yet distinguished. As the *Saṃgraha* says: "Because the objective realm grasped by this consciousness is unknowable." Since the grasped object is unknowable, the meaning of the transforming characteristic of the fundamental consciousness is clarified in terms of that which grasps. Third, the characteristic of the objective realm is the manifesting consciousness (khyātivijñāna). Relying on the preceding transforming characteristic, it is able to manifest the objective realm; hence it is said: "Relying on seeing, the objective realm falsely appears." The *Laṅkāvatārasūtra* says: "Just as a clear mirror holds all forms and images, it appears in the locus of the manifesting consciousness; it is also like this." This manifesting characteristic must reside in the fundamental consciousness. These three subtle characteristics all arise from fundamental avidyā stirring the originally quiescent mind to form these three subtleties. Afterward, taking the objective realm as condition, the six coarse characteristics are produced, which are the consciousnesses that distinguish states of affairs. As a gāthā of the *Laṅkāvatārasūtra* says: "Stirred by the wind of the objective realm, various waves of consciousness arise."