[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 56.8.2 # 宗鏡錄 56.8.2 宗鏡錄 56.8.2 - **Language:** Classical Chinese ### [56.8.2](https://indike.org/pramana/in.bauddha.taisho.2016.56.8.2) 不思議熏。 不思議變。 是現識因。 取種種塵。 及無始妄想熏。 是分別事識因。 又諸識有三種相。 謂轉相。 業相。 真相。 乃至譬如泥團微塵。 非異非不異。 金莊嚴具。 亦復如是。 大慧。 若泥團微塵異者。 非彼所成。 而實彼成。 是故不異。 若不異者。 則泥團微塵。 應無分別。 如是大慧。 轉識藏識真相若異者。 藏識非因。 若不異者。 轉識滅。 藏識亦應滅。 而自真相實不滅。 是故大慧。 非自真相識滅。 但業相滅。 若自真相滅者。 藏識則滅。 大慧。 藏識滅者。 不異外道斷見論議。 大慧。 彼諸外道。 作如是論。 謂攝受境果滅。 識流注亦滅。 若識流注滅者。 無始流注應斷。 釋云。 入楞伽經。 直明自真相。 本覺之心不藉妄緣。 性自神解。 名自真相。 是依異義門說。 又隨無明風作生滅時。 神解之性。 與本不異。 故亦得名為自真相。 是依不異義門說。 又識有二種生。 謂流注生。 及相生。 所言真識。 是根本無明所熏本覺真心。 現識。 是阿賴耶識。 分別事識。 是意識。 經云。 妙嚴菩薩白佛言。 世尊。 麁相意識。 細相意識。 以何為因。 以何為緣。 佛言。 如是麁細意識。 以現鏡識。 而為其因。 以六塵境為緣。 相續而轉故。 又三細中麁是現識。 七識中強是意識。 第六意識。 分別六塵。 必依末那為所依根。 意識是能依。 末那是所依。 略三細識麁有八相。 又麁分意識。 細分末那。 楞伽經偈云。 譬如巨海浪。 斯由猛風起。 洪波鼓溟壑。 無有斷絕時。 藏識海常住。 境界風所動。 種種諸識浪。 騰躍而轉生。 青赤種種色。 珂乳及石蜜。 淡味眾華果。 日月與光明。 非異非不異。 海水起波浪。 七識亦如是。 心俱和合生。 譬如海水變。 種種波浪轉。 七識亦如是。 心俱和合生。 為彼藏識處。 種種諸識轉。 謂以彼意識。 思惟諸相義。 不壞相有八。 無相亦無相。 釋論云。 依此經文作解釋故。 起六相文。 今此經文為明何義。 謂欲顯示現識之海。 性自常住。 為彼六塵境界之風所飄動故。 此七種識。 現識之體。 以為內因。 六塵境界以為外緣。 興盛六種麁重相故。 如經。 譬如巨海浪。 斯由猛風起。 洪波鼓溟壑。 無有斷絕時。 藏識海常住。 境界風所動。 種種諸識浪。 騰躍而轉生。 云何名為境界之風。 其風形狀。 當如何耶。 謂青黃等種種顯色。 能起。 眼識。 寶珂等珠。 出現種種勝妙音聲。 能起耳識。 檀乳等香。 熏布種種芬芳香氣。 能起鼻識。 木羅石蜜等諸安觸著。 和種種善美樂具。 能起身識。 甘淡等味。 隨其所應出種種味。 能起舌識。 現在之華。 未來之果。 種種法塵。 隨為彼識所緣境界。 能起意識。 今此文中。 舉塵取識。 應審觀察。 彼末那識。 即是意微細分位。 無別體耳。 如是六塵。 能動心體。 令使散亂。 譬如猛風。 故名為風。 如經。 青赤種種色。 珂乳及石蜜淡味眾華果。 如是七識及與藏識。 同耶異耶。 非同非異。 離二邊故。 譬如日與光明。 水與波浪。 非同非異。 七識藏識。 非同非異義。 亦復如是。 如經。 日月與光明。 非異非不異。 海水起波浪。 七識亦如是。 心俱和合生。 如是七識。 從何處所。 來入藏識。 作七種數。 流轉起動。 無斷絕時。 如是七轉識。 不從內來。 不從外來。 不從中間來。 唯藏識體。 變作七識。 譬如海水。 變作波浪。 如經。 譬如海水變。 種種波浪轉。 七識亦如是。 心俱和合生。 謂彼藏識處。 種種諸識轉。 謂以彼意識。 思惟諸相義。 如是現識。 及七轉識。 八種心識。 唯有生滅無常相耶。 亦有實相常住相耶。 如是八識。 > Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness. Grasping various sense objects and beginningless perfuming of false discrimination are the causes of the discriminating consciousness of affairs. Furthermore, the consciousnesses have three characteristics: namely, the characteristic of transformation, the characteristic of activity, and the true characteristic. And further, it is like a lump of clay and dust particles: they are neither different nor not different. Gold and ornaments are also like this. Mahāmati, if the lump of clay and the dust particles were different, \[the former\] would not be composed of the latter; but in fact it is composed of them. Therefore, they are not different. If they were not different, then the lump of clay and the dust particles would have no distinction. In this way, Mahāmati, if the transforming consciousness, the ālayavijñāna, and the true characteristic were different, the ālayavijñāna would not be the cause. If they were not different, when the transforming consciousness ceases, the ālayavijñāna should also cease. Yet its own true characteristic truly does not cease. Therefore, Mahāmati, it is not that the consciousness of one's own true characteristic ceases; only the characteristic of activity ceases. If one's own true characteristic were to cease, then the ālayavijñāna would cease. Mahāmati, if the ālayavijñāna were to cease, this would be no different from the nihilistic theories of the heterodox non-Buddhists. Mahāmati, those heterodox non-Buddhists make such an assertion: they claim that when the grasping of objective objects and their fruits ceases, the continuum of consciousness also ceases. If the continuum of consciousness were to cease, then the beginningless continuum would be severed. / A commentary explains: The Ru Lengqie jing directly clarifies the true characteristic of oneself: the mind of original enlightenment does not depend on false conditions, and its nature is intrinsically and wondrously cognizant; this is called the true characteristic of oneself. This is explained in accordance with the gate of difference. Furthermore, when it undergoes arising and ceasing along with the wind of avidyā, the nature of wondrous cognizance is not different from its origin; therefore it can also be called the true characteristic of oneself. This is explained in accordance with the gate of non-difference. Furthermore, consciousness has two modes of arising: namely, arising as a continuum, and arising as characteristics. What is called the true consciousness is the true mind of original enlightenment perfumed by fundamental avidyā. The manifesting consciousness is the ālayavijñāna. The discriminating consciousness of affairs is the manovijñāna. / The sūtra says: Bodhisattva Vicitrālaṃkāra addressed the Buddha, saying, 'World-Honoured One, by what cause and by what condition are the coarse-characteristic manovijñāna and the subtle-characteristic manovijñāna produced?' The Buddha said, 'Such coarse and subtle manovijñāna have the manifesting mirror-consciousness as their cause and have the six objective realms as conditions, continuously turning.' Furthermore, among the three subtle ones, the coarse is the manifesting consciousness; among the seven consciousnesses, the strongest is the manovijñāna. The sixth manovijñāna discriminates the six sense objects; it necessarily relies on manas as its supporting base (indriya). The manovijñāna is that which relies; the manas is that upon which it relies. Summarized, there are three subtle consciousnesses; in their coarse aspect, there are eight characteristics. Furthermore, the coarse division is the manovijñāna; the subtle division is manas. / A verse in the Laṅkāvatārasūtra says: / 'Just as the waves of the great ocean / Arise on account of fierce winds, / Surging waves pounding the dark abyss / Without any interruption; / The ocean of the ālayavijñāna is permanently abiding, / Moved by the wind of external realms, / And waves of various consciousnesses / Leap, surge, and turn into arising. / Blue, red, and various colors, / Conch-shell, milk, and rock sugar, / The bland flavor, various flowers and fruits, / The sun and moon and their radiance, / Are neither different nor not different. / The ocean water gives rise to waves; / The seven consciousnesses are also like this, / Arising in concord with citta. / Just as the ocean water transforms, / Turning into various waves, / The seven consciousnesses are also like this, / Arising in concord with citta. / In that place of the ālayavijñāna, / The various consciousnesses turn, / Namely, by means of that manovijñāna, / Reflecting on the meanings of the various characteristics. / The indestructible characteristics are eight; / Having no characteristics, there are also no characteristics.' / The commentary says: Explaining according to this sūtra passage, the text on the six characteristics arises. Now, what meaning does this sūtra passage intend to clarify? It intends to reveal that the ocean of the manifesting consciousness is by nature permanently abiding, and because it is fluttered by the wind of the realm of the six sense objects, the substance of the manifesting consciousness acts as the internal cause for these seven kinds of consciousness, and the realm of the six sense objects acts as the external condition, giving full rise to the six kinds of coarse and heavy characteristics. As the sūtra states: / 'Just as the waves of the great ocean / Arise on account of fierce winds, / Surging waves pounding the dark abyss / Without any interruption; / The ocean of the ālayavijñāna is permanently abiding, / Moved by the wind of external realms, / And waves of various consciousnesses / Leap, surge, and turn into arising.' / What is meant by the wind of external realms? What is the form and appearance of that wind? It means that various visual appearances such as blue and yellow are able to give rise to the eye consciousness. Jewels, conch-shells, and the like produce various superior and wondrous sounds, which are able to give rise to the ear consciousness. Fragrances such as sandalwood and milk permeate and spread various aromatic scents, which are able to give rise to the nose consciousness. Soft touchables such as cotton and rock sugar, together with various wholesome and pleasant comforts, are able to give rise to the body consciousness. Flavors such as sweet and bland produce various flavors according to what is appropriate, which are able to give rise to the tongue consciousness. Present flowers, future fruits, and various dharmāyatana objects, serving as the objective realms of that consciousness, are able to give rise to the manovijñāna. In this passage, by pointing out the sense objects, the consciousnesses are grasped; this should be carefully observed. That manas consciousness is simply the subtle state of manas, having no separate substance. Such six sense objects are able to move the substance of citta and cause it to be scattered, just like a fierce wind; hence they are called wind. As the sūtra states: 'Blue, red, and various colors, / Conch-shell, milk, and rock sugar, / The bland flavor, various flowers and fruits.' / Are these seven consciousnesses and the ālayavijñāna the same or different? They are neither the same nor different, because they are free from the two extremes. Just like the sun and its radiance, water and its waves, they are neither the same nor different. The meaning of the seven consciousnesses and the ālayavijñāna being neither the same nor different is also like this. As the sūtra states: / 'The sun and moon and their radiance, / Are neither different nor not different. / The ocean water gives rise to waves; / The seven consciousnesses are also like this, / Arising in concord with citta.' / From where do these seven consciousnesses enter the ālayavijñāna, forming a count of seven types, circulating and stirring without interruption? These seven transforming consciousnesses do not come from within, do not come from without, nor do they come from in between. It is only that the substance of the ālayavijñāna transforms into the seven consciousnesses, just as ocean water transforms into waves. As the sūtra states: / 'Just as the ocean water transforms, / Turning into various waves, / The seven consciousnesses are also like this, / Arising in concord with citta. / In that place of the ālayavijñāna, / The various consciousnesses turn, / Namely, by means of that manovijñāna, / Reflecting on the meanings of the various characteristics.' / Do these manifesting consciousness and seven transforming consciousnesses—these eight kinds of mental consciousnesses—have only the impermanent characteristics of arising and ceasing, or do they also possess the permanently abiding characteristic of the true nature (dharmatā)? These eight consciousnesses... > — English (machine translation) (machine translation) - [Previous: 56.8.1](https://indike.org/pramana/in.bauddha.taisho.2016.56.8.1) - [Next: 56.8.3](https://indike.org/pramana/in.bauddha.taisho.2016.56.8.3) - [Up: 56.8](https://indike.org/pramana/in.bauddha.taisho.2016.56.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.56.8.2) — English, machine translation ## Linked texts (1) - [入楞伽經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lankavatara*zh-bodhiruci.2.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.56.8.2](https://indike.org/pramana/in.bauddha.taisho.2016.56.8.2) · Pramāṇa