[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 # 宗鏡錄 56.8 宗鏡錄 56.8 - **Language:** Classical Chinese ### [56.8.1](https://indike.org/pramana/in.bauddha.taisho.2016.56.8.1) 答。 有二義。 一前既說賴耶。 末那必執相應。 故不別說。 瑜伽云。 賴耶識起。 必第二識相應故。 又由意識緣外境時。 必內依末那為染污根。 方得生起。 是故隨說六麁。 必自依末那故。 亦不別說。 二以義不便故。 略不說之。 不便相者。 以無明住地動本靜心。 令心起和合成賴耶。 末那既無此義。 故。 前三細中略不說。 又由外境牽起事識。 末那無此緣外境義。 故六麁中亦略不說。 亦可計內為我。 屬前三細。 計外為我所。 屬後六麁故。 略不論也。 楞伽亦同此說。 彼經云。 大慧。 略有三義。 廣說八相。 何等為三。 謂真識。 現識。 分別事識。 即是六麁。 又顯識論。 但說二種識。 彼論云。 一切三界。 但唯有識。 識有二種。 一顯識。 即是本識。 此本識轉作五塵四大等。 二分別識。 即是意識。 於顯識中。 分別作人天。 長短。 大小。 男女諸物等。 分別一切法。 譬如依鏡。 影色得起。 如是緣顯識分別色得起。 又轉識。 能迴轉造作無量識法。 或轉作根。 或轉作塵。 轉作我。 轉作識。 如此種種不同。 唯識所作。 或於自於他。 互相隨逐。 於自則轉為五陰。 於他則轉為怨親中人。 一一識中。 皆具能所。 能分別是識。 所分別是境。 能即依他性。 所即分別性。 由如此義。 離識之外無別境。 但唯有識。 又轉識論明。 所緣識轉有二轉。 一轉為眾生。 二轉為法。 一切所緣。 不出此二。 此二實無。 但是識轉作二相貌也。 次明能緣識有三種。 一果報識。 即是阿賴耶識。 二執識。 即是阿陀那識。 三塵識。 即是六識。 果報識者。 為煩惱業所引。 故名果報。 亦名本識。 一切有為法種子所依止。 亦名宅識。 一切種子之所栖處。 亦名藏識。 一切種子隱伏之處。 又此阿賴耶識。 與五種心所法相應。 一觸。 二作意。 三受。 四思惟。 五想。 以根塵識三事和合生觸。 心恒動行。 名為作意。 受。 但是捨受。 思惟籌量可行不可行。 令心成邪成正。 名為思惟。 作意如馬行。 思惟如騎者。 馬但直行。 不能避就是非。 由騎者故。 令其離非就是。 思惟亦爾。 能令作意離漫行也。 此識及心法。 但是自性無記。 念念恒流如水流浪。 本識如流。 五法如浪。 乃至羅漢果。 此流浪法。 亦猶未滅。 是名第一本識。 依緣此識。 有第二執識。 此識以執著為體。 即末那。 與四惑相應。 此識名有覆無記。 亦有五種觸等心所法相應。 前細此麁。 此識及相應法。 至羅漢位究竟滅盡。 及入無心定。 亦皆滅盡。 是名第二識。 第三塵識者。 識轉似塵。 更成六種。 體通三性。 與十種遍行別境心所法相應。 及十善惡。 并大小或具三種受。 五識。 於第六意識。 及本識。 執識。 於此三識中。 隨因緣。 或時俱起。 或次第起。 以作意為因。 外塵為緣。 故識得起。 若先作意。 欲取色聲二塵。 後則眼耳二識。 一時俱起。 而得二塵。 若作意欲至某處著色聽聲取香。 後亦一時三識俱起。 得三塵。 乃至一時具五識。 俱起亦爾。 或前後次第而起。 唯起一識。 但得一塵。 皆隨因緣。 是故不同也。 如是七識。 於阿賴耶識中。 盡相應起。 如眾影像。 俱現鏡中。 亦如眾浪。 同集一水。 乃至如此識轉。 不離二義。 一能分別。 二所分別。 所分別既無。 能分別亦無。 無境可取。 識不得生。 以是義故。 唯識義得成。 何者。 立唯識義。 意本為遣境遣心。 今境界既無。 唯識又泯。 即是說唯識義成也。 已上能緣三種識。 亦是三能變。 又楞伽經云。 有三種識。 謂真識。 現識。 及分別事識。 譬如明鏡。 持諸色像。 現識處現亦復如是。 > Answer: There are two meanings. First, since the ālayavijñāna was already mentioned before, the manas necessarily corresponds to grasping \[it\]; therefore it is not mentioned separately. The \*Yogācārabhūmi\* says: "When the ālayavijñāna arises, the second consciousness necessarily corresponds with it." Furthermore, when the manovijñāna grasps external realms, it necessarily relies internally upon the manas as its defiled sense-faculty before it can arise. Therefore, when the six coarsenesses are spoken of, they necessarily rely intrinsically on the manas; hence it is also not mentioned separately. Second, because it would be inappropriate to the context, it is omitted and not mentioned. As for the mark of inappropriateness: the stage of avidyā stirs the originally quiescent mind, causing the mind to arise and combine to form the ālayavijñāna. Since the manas does not have this function, it is omitted and not mentioned among the three subtle marks above. Furthermore, external objects draw forth the consciousness of states of affairs; since the manas does not have this function of grasping external objects, it is also omitted and not mentioned among the six coarse marks. It can also be said that grasping the internal as a self belongs to the preceding three subtleties, while grasping the external as what belongs to a self belongs to the subsequent six coarsenesses; hence it is omitted and not discussed. The \*Laṅkāvatāra\* also agrees with this explanation. That sūtra says: "Mahāmati, briefly there are three meanings, and extensively there are eight characteristics. What are the three? They are the true consciousness, the manifesting consciousness, and the consciousness that distinguishes states of affairs," which are the six coarsenesses. Furthermore, the \*Xianshi lun\* only speaks of two kinds of consciousness. That treatise says: "All the three realms are nothing but consciousness. Consciousness has two kinds: first, manifesting consciousness, which is the fundamental consciousness; this fundamental consciousness transforms into the five sense objects, the four great elements, and so forth. Second, discriminating consciousness, which is the manovijñāna; within the manifesting consciousness, it discriminates \[and makes\] humans and devas, long and short, large and small, male and female, various things, and so forth, discriminating all dharmas. For example, relying on a mirror, the reflected forms can arise; just so, conditioned by the manifesting consciousness, discriminating forms can arise." Furthermore, the transforming consciousness can revolve and produce immeasurable dharmas of consciousness: sometimes transforming into faculties, sometimes transforming into sense objects, transforming into a self, transforming into consciousnesses. Thus various and different \[manifestations\] are solely produced by consciousness. Either in oneself or in others, they mutually follow one another: in oneself, they transform into the five aggregates; in others, they transform into enemies, kin, and neutral persons. Within each single consciousness, both grasper and grasped are fully present: that which discriminates is consciousness, and that which is discriminated is the objective realm. The grasper is the paratantra-nature, and the grasped is the parikalpita-nature. Due to such a principle, apart from consciousness there is no separate objective realm; there is only consciousness alone. Furthermore, the \*Zhuanshi lun\* explains: "There are two transformations in the transformation of the consciousness that is grasped: first, transforming into sentient beings; second, transforming into dharmas. All grasped objects do not go beyond these two. These two do not truly exist; they are merely the consciousness transforming into two appearances." Next, it explains that the consciousnesses that can grasp are of three kinds: first, the retribution consciousness, which is the ālayavijñāna; second, the grasping consciousness, which is the ādānavijñāna; third, the object consciousness, which is the six consciousnesses. The retribution consciousness is drawn forth by kleśas and karma, hence it is called 'retribution'; it is also called the 'fundamental consciousness', being that upon which the seeds of all conditioned dharmas rely; it is also called the 'dwelling consciousness', being the dwelling place of all seeds; it is also called the 'storehouse consciousness', being the place where all seeds are hidden. Furthermore, this ālayavijñāna is associated with five kinds of mental factors (caitta): first, contact (sparśa); second, attention (manaskāra); third, feeling (vedanā); fourth, volition (cetanā); fifth, ideation (saṃjñā). With the harmonious combination of the three factors—faculty, object, and consciousness—contact is produced. The mind constantly moving and acting is called attention. Feeling is merely neutral feeling (upekṣā). Volition considers and deliberates what is practicable and impracticable, causing the mind to become improper or proper; it is called volition. Attention is like a running horse; volition is like the rider. The horse merely runs straight ahead and cannot avoid or pursue what is wrong or right. Because of the rider, it is made to leave what is wrong and follow what is right. Volition is also like this: it can make attention abandon unrestrained movement. This consciousness and its mental factors are merely indeterminate by their own nature (prakṛty-avyākṛta). Moment to moment, they constantly flow like flowing water and waves: the fundamental consciousness is like the flow, and the five dharmas are like the waves. Even up to the fruit of the arhat, this flowing and waving dharma is still not yet extinguished. This is called the first, the fundamental consciousness. Relying on and conditioned by this consciousness, there is the second, the grasping consciousness. This consciousness has grasping as its essence; that is, the manas, which corresponds with the four afflictions. This consciousness is named obstructed-indeterminate (nivṛtāvyākṛta). It is also associated with the five mental factors of contact and the rest; the former are subtle, while these are coarse. This consciousness and its corresponding dharmas are completely extinguished at the rank of arhat, and when entering the cessation samādhi (acittakasamādhi), they are also completely extinguished. This is called the second consciousness. Third, the object consciousness: the consciousness transforms to resemble sense objects, further becoming six kinds. Its nature extends across the three natures \[of wholesome, unwholesome, and indeterminate\]. It is associated with the ten omnipresent and particular mental factors, as well as the ten wholesome and unwholesome, and with greater and lesser \[afflictions\], or is endowed with the three kinds of feelings. The five consciousnesses, together with the sixth manovijñāna, as well as the fundamental consciousness and the grasping consciousness—among these three \[classes of\] consciousnesses, according to causes and conditions, sometimes arise simultaneously, and sometimes arise successively. With attention as the cause and external sense objects as the condition, the consciousnesses are able to arise. If one first pays attention, desiring to apprehend the two objects of form and sound, then subsequently the two consciousnesses of eye and ear arise simultaneously together and apprehend the two objects. If one pays attention desiring to go to a certain place to view form, hear sound, and apprehend fragrance, subsequently the three consciousnesses also arise simultaneously together and apprehend the three objects. Even having all five consciousnesses arising simultaneously together is also like this. Or they arise in front-and-back succession, where only one consciousness arises and apprehends only one object. All accord with causes and conditions, and therefore they are not the same. Such seven consciousnesses all arise in association within the ālayavijñāna, like many images appearing together in a mirror, and also like many waves collecting together in one water. And so on, until such transformation of consciousness does not depart from two meanings: first, that which discriminates; second, that which is discriminated. Since that which is discriminated does not exist, that which discriminates also does not exist. With no objective realm to be apprehended, consciousness cannot be produced. By this principle, the meaning of consciousness-only is established. Why is this? The establishment of the meaning of consciousness-only originally intended to dispel the objective realm and dispel the mind. Now that the objective realm does not exist, consciousness-only is also dissolved, which means that the explanation of the meaning of consciousness-only is accomplished. The above three kinds of consciousness that can grasp are also the three transformers (triviṃ-pariṇāma). Furthermore, the \*Laṅkāvatārasūtra\* says: "There are three kinds of consciousness: the true consciousness, the manifesting consciousness, and the consciousness that distinguishes states of affairs. Just as a clear mirror holds all forms and images, it appears in the locus of the manifesting consciousness; it is also like this." > — English (machine translation) (machine translation) ### [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) ### [56.8.3](https://indike.org/pramana/in.bauddha.taisho.2016.56.8.3) 從無始來。 三際不動。 四相不遷。 真實常住。 自性清淨不壞之相。 具足圓滿。 無所闕失。 而如是等一切功德。 同法界故。 無有二相。 無二相故。 唯是一相。 唯一相故。 亦是無相。 皆以無相故。 無相亦無相。 如經不壞相有八。 無相亦無相。 此楞伽經。 凡明幾識。 即有二門。 一者略說門。 二者廣說門。 如是二門中。 三本各異說。 謂一本分流楞伽中作如是說。 大慧。 略說有三種識。 廣說有二相。 何等為三。 謂真識。 現識。 分別事識。 又一本分流楞伽中作如是說。 大慧。 廣說有八種。 略說有二種。 何等為二。 一者了別識。 二者分別事識。 又一本分流楞伽中作如是說。 大慧。 略說有四種。 廣說有七種識。 云何為四。 業識。 轉識。 現識。 分別事識。 如是三經。 直是真說。 當應歸依。 初契經中第一真識。 直是根本無明。 所熏。 本覺真心。 第二現識。 直是現相。 阿賴耶識。 第三分別事識。 直是意識。 麁分意識。 細分。 即末那故。 中契經中作如是說。 第一了別識。 直是現相阿賴耶識。 第二分別事識。 直是意識。 義如前說。 同說末那。 後契經中四種識法。 文相明故。 且略不說。 言七識者。 末那意識。 總為一故。 麁細雖別。 唯一識故。 法界法輪契經中作如是說。 第六意識分別六塵境界時。 中。 必依末那為所依根。 方得生起。 是故意識。 當是能依。 彼末那識。 當是所依也。 又華嚴論云。 世尊。 於南海中。 楞伽山說法。 其山高峻。 下瞰大海。 傍無門戶。 得神通者。 堪能昇往。 乃表心地法門。 無心無證者。 方能昇也。 下瞰大海。 表其心海本自清淨。 因境風所轉。 識浪波動。 欲明達境心空。 海亦自寂。 心境俱寂。 事無不照。 猶如大海無風。 日月森羅。 煥然明白。 此經意直為根熟。 頓說種子業識。 為如來藏。 異彼二乘滅識趣寂者故。 亦為異彼般若修空菩薩。 空增勝者故。 直明識體本性全真。 便明識體即成智用。 如彼大海無風。 即境像便明。 心海法門。 亦復如是。 了真即識成智。 此經異彼深密經意。 別立九識。 接引初根。 漸令留惑長大菩提故。 不令其心植種於空。 亦不令心猶如敗種。 解深密經。 乃是入惑之初門。 楞伽維摩。 直示惑之本實。 楞伽即明八識為如來藏。 淨名即觀身實相。 觀佛亦然。 淨名與楞伽同。 深密經文。 與此二部少別。 當知入胎出胎。 少年老年。 乃至資生住處。 若色若空。 若性若相。 皆是自識。 唯佛能知。 如顯識論云。 四有者。 從識支至六歲。 是生有。 從七歲已上能分別生熟。 起貪。 至未捨命。 是業有。 死有者。 唯一念。 中有。 即中陰。 就業有中。 六識起三種業。 善。 不善。 不動等。 三業有為。 有分識所攝持。 六識自謝滅。 由有分識攝持。 力用在。 問曰。 何故立有分識。 一期生中。 常緣一境。 若生人天。 此識見樓觀等事報。 若起六識。 用麁覆障。 則不覺此識用。 若生惡道。 此識但緣火車等。 若報起六識用強。 則不覺此識緣也。 若欲界六識緣欲界。 凡夫不能覺。 乃至無色亦然。 若無色諸識滅。 此有分識用則顯。 如賴耶及意識也。 是以諸教同詮。 圓證非一。 又如入楞伽經云。 大慧。 復有餘外道。 見色有因。 妄想執著形相長短。 見虛空無形相分劑。 見諸色相異於虛空。 有其分劑。 大慧。 虛空即是色。 以色大入虛空故。 大慧。 色即是虛空。 依此法有彼法。 依彼法有此法故。 以依色分別虛空。 依虛空分別色故。 大慧。 四大種性。 自相各別。 不住虛空。 而四大中。 非無虛空。 大慧。 兔角亦如是。 > "From beginningless time, the three temporal boundaries are immovable, the four characteristics do not shift, and it is truly and constantly abiding; its characteristic of pure and indestructible self-nature is fully complete, without any deficiency. And because all such virtues are identical with the dharmadhātu, they are without dual characteristics. Being without dual characteristics, there is only a single characteristic; being only a single characteristic, it is also unconditioned (without characteristics). Because all are without characteristics, even 'without characteristics' is itself without characteristics. As the sūtra says: 'The indestructible characteristics are eight; without characteristics is also without characteristics.' / In this \*Laṅkāvatārasūtra\*, regarding how many consciousnesses are explained, there are two approaches: first, the abridged explanation; second, the extensive explanation. Within these two approaches, three recensions give different explanations. That is, one recension of the \*Laṅkāvatārasūtra\* states: 'Mahāmati, briefly stated there are three kinds of consciousness; extensively stated there are two characteristics. What are the three? Namely, the true consciousness, the manifesting consciousness, and the consciousness that discriminates objects.' / Another recension of the \*Laṅkāvatārasūtra\* states: 'Mahāmati, extensively stated there are eight kinds; briefly stated there are two kinds. What are the two? First, the perceptual consciousness; second, the consciousness that discriminates objects.' / Another recension of the \*Laṅkāvatārasūtra\* states: 'Mahāmati, briefly stated there are four kinds; extensively stated there are seven kinds of consciousness. What are the four? Karma-consciousness, evolving consciousness, manifesting consciousness, and the consciousness that discriminates objects.' / These three sūtra \[versions\] are direct and true teachings; one should take refuge in them. In the first sutra, the first—true consciousness—is directly the true mind of original enlightenment perfumed by fundamental ignorance. The second, manifesting consciousness, is directly the manifesting characteristic, the ālayavijñāna. The third, consciousness that discriminates objects, is directly manovijñāna—its coarse portion being manovijñāna, and its subtle portion being manas. / In the middle sūtra, it is stated thus: the first, perceptual consciousness, is directly the manifesting characteristic of ālayavijñāna. The second, consciousness that discriminates objects, is directly manovijñāna; its meaning is as explained above, likewise including manas. / In the latter sūtra, the four kinds of consciousness are obvious in textual phrasing, so they are temporarily omitted. As for the 'seven consciousnesses', manas and manovijñāna are counted together as one; though coarse and subtle differ, they are only one consciousness. / The \*Dharmadhātu-dharmacakra Sūtra\* states: 'When the sixth manovijñāna discriminates the realm of the six sense objects, it must rely on manas as its supporting faculty to arise. Therefore, manovijñāna must be that which relies, and that manas must be that upon which it relies.' / Furthermore, the \*Huayan Treatise\* says: 'The World-Honoured One preached the Dharma on Mount Laṅkā in the Southern Sea. That mountain was steep and high, overlooking the great ocean, with no gates on its sides; only those who had attained supernatural powers were capable of ascending it. This symbolizes the Dharma-door of the citta-ground: only those who have no mind and no attainment can ascend. Overlooking the great ocean symbolizes that the ocean of the mind is inherently pure; turned by the wind of objects, waves of consciousness surge. Intending to show that when objects are penetrated and the mind is empty, the ocean also naturally stills; mind and objects both still, nothing fails to be illuminated. It is like the great ocean without wind: the sun, moon, and array of stars are brilliantly and clearly reflected. / The intention of this sūtra is directly for those of ripe capacities: it immediately speaks of the seed-karma-consciousness as the tathāgatagarbha, differing from those of the two vehicles who extinguish consciousness to enter tranquility, and also differing from those prajñā bodhisattvas who cultivate emptiness and whose attachment to emptiness becomes excessive. It directly shows that the substance of consciousness in its inherent nature is entirely real, thereupon explaining that the substance of consciousness immediately becomes the function of wisdom. Just like that great ocean without wind, where objective forms become clear, the Dharma-door of the ocean of mind is also like this: realizing the real, consciousness becomes wisdom. / This sūtra differs from the intention of the \*Saṃdhinirmocana Sūtra\*, which separately posits nine consciousnesses to guide initial capacities, gradually having them retain afflictions to grow bodhi, neither letting their minds plant seeds in emptiness nor letting their minds become like ruined seeds. The \*Saṃdhinirmocana Sūtra\* is the initial gateway for entering afflictions; the \*Laṅkāvatāra\* and \*Vimalakīrti\* directly point out the fundamental reality of afflictions. The \*Laṅkāvatāra\* directly reveals the eight consciousnesses as the tathāgatagarbha; the \*Vimalakīrti\* contemplates the real mark of the body, and contemplates the Buddha likewise. The \*Vimalakīrti\* is identical with the \*Laṅkāvatāra\*; the text of the \*Saṃdhinirmocana\* differs slightly from these two works. / One should know that entering the womb and emerging from the womb, youth and old age, even livelihood and dwelling places, whether form or emptiness, whether nature or characteristics, are all one's own consciousness; only the Buddha can fully know this. / As the \*Treatise on Manifesting Consciousness\* says: 'As for the four existences: from the consciousness link to age six is the existence of birth. From age seven onward, being able to distinguish raw and ripe and giving rise to craving, until life is not yet abandoned, is the existence of karma. The existence of death is only a single moment of thought. Intermediate existence is the bardo. Regarding the existence of karma, the six consciousnesses generate three kinds of karma: wholesome, unwholesome, and immovable. The three conditioned karmas are maintained by the bhavaṅga-vijñāna. When the six consciousnesses naturally perish, because the bhavaṅga-vijñāna maintains them, their force and function remain.' / Question: 'Why posit the bhavaṅga-vijñāna?' / \[Answer\]: 'Throughout an entire lifetime, it constantly perceives a single object. If born among humans or gods, this consciousness perceives karmic retributions such as mansions and towers; if the six consciousnesses arise, their coarse functions obscure it, and one does not notice the function of this consciousness. If born in the evil destinies, this consciousness merely perceives fiery chariots and the like; if the retributions cause the six consciousnesses to arise with strong function, one does not notice the object perceived by this consciousness. If the six consciousnesses of the desire realm perceive the desire realm, ordinary persons cannot detect it; up to the formless realm it is also like this. If the consciousnesses of the formless realm are extinguished, the function of this bhavaṅga-vijñāna becomes apparent, like the ālayavijñāna and manovijñāna.' / Therefore, the various teachings express the same purport, and perfect realization is not unique. / Again, as the \*Lankāvatārasūtra\* states: 'Mahāmati, there are other non-Buddhists who see form as having a cause and falsely cling to lengths and shapes; they see empty space as having no bodily shape or boundary, and see the marks of various forms as different from empty space and having their boundaries. Mahāmati, empty space is form, because the gross element of form enters empty space. Mahāmati, form is empty space, because depending on this dharma there is that dharma, and depending on that dharma there is this dharma; because depending on form one discriminates empty space, and depending on empty space one discriminates form. Mahāmati, the self-natures of the four great elements have distinct characteristics and do not abide in empty space; yet within the four great elements, empty space is not absent. Mahāmati, the horns of a hare are also like this: > — English (machine translation) (machine translation) ### [56.8.4](https://indike.org/pramana/in.bauddha.taisho.2016.56.8.4) 因牛角有。 言兔角無。 大慧。 又彼牛角析為微塵。 分別微塵相。 不可得見。 彼。 何等何等法有。 何等何等法無。 而言有耶無耶。 若如是觀。 餘法亦然。 大慧。 汝當應離兔角牛角。 虛空色異妄想見等。 大慧。 汝亦應為諸菩薩說離兔角等相。 大慧。 汝應當知。 自心所見虛妄分別之相。 大慧。 汝當於諸佛國土中。 為諸佛子。 說汝自心現見一切虛妄境界。 爾時世尊。 重說偈言。 色於心中無。 心依境見有。 內識眾生見。 身資生住處。 心意與意識。 自性及五法。 二種無我淨。 如來如是說。 長短有無等。 展轉互相生。 以無故成有。 以有故成無。 分別微塵體。 不起色妄想。 但心安住處。 惡見不能淨。 非妄智境界。 聲聞亦不知。 如來之所說。 自覺之境界。 攝大乘論云。 又此識。 皆唯有識。 都無義故。 此中以何為喻顯示。 應知夢等為喻顯示。 謂如夢中。 都無其義。 獨唯有識。 雖種種色聲香味觸。 舍林地山。 似義影現。 而於此中都無有義。 由此喻顯。 應隨了知。 一切時處。 皆唯有識。 夫從心現境。 結業受生。 不出三細六麁九相之法。 如石壁釋云。 唯一夢心。 喻如有一人。 忽然睡著作夢。 見種種事。 起心分別。 念念無間。 於其違順。 深生取著。 為善為惡。 是親是疎。 於善於親。 則種種惠利。 於惡於疎。 則種種陵損。 或有報恩受樂。 或有報怨受苦。 忽然覺來。 上事都遣。 如有一人者。 即真如一心也。 忽然睡著者。 即不覺無明忽起也。 作夢者。 最初三細業識相也。 見者。 第二轉識相也。 種種事者。 第三現識相也。 起心分別者。 最初六麁境智相也。 念念無間者。 第二相續相也。 於其違順深生取著者。 第三執取相也。 為善為惡是親是疎者。 第四計名字相也。 於善於惡得損益者。 第五起業相也。 受苦樂報者。 業繫苦相也。 忽然覺來上事都遣者。 即覺唯心。 得入宗鏡。 故云。 佛者。 覺也。 如睡夢覺。 如蓮華開。 > Because of the existence of an ox's horns, one speaks of the non-existence of a hare's horns. Mahāmati, if that ox's horn is analyzed into fine atoms, when discriminating the characteristics of the atoms, it cannot be seen. Which dharma exists, and which dharma does not exist, that one speaks of existence and non-existence? If contemplated in this way, remaining dharmas are also like this. Mahāmati, you should abandon the false views of hares' horns and oxen's horns, of space and form being different, and the like. Mahāmati, you should also teach bodhisattvas to abandon characteristics such as the hare's horns. Mahāmati, you should know the characteristics of false discrimination seen by your own mind. Mahāmati, in all buddha-lands, you should proclaim to the buddhas' heirs that all false realms are manifested and seen by your own mind.' / Thereupon the World-Honoured One restated this in verse: / 'Form does not exist in the mind; / The mind, relying on objects, sees it as existent. / The internal consciousness is seen as sentient beings, / Physical bodies, provisions, and dwelling places. / Citta, manas, and manovijñāna, / Self-nature and the five dharmas, / And the purity of the two kinds of selflessness: / Thus has the Tathāgata proclaimed. / Length and brevity, existence and non-existence, and the like, / Mutually give rise to one another. / Because of non-existence, existence is established; / Because of existence, non-existence is established. / Discriminating the substance of fine atoms, / One does not give rise to false conceptions of form. / Where the mind merely abides, / Evil views cannot become pure. / This is not the realm of false cognition, / Nor is it known by śrāvakas; / It is that which the Tathāgata preaches, / The realm of self-realization.' / The \*Mahāyānasaṃgraha\* states: 'Furthermore, these consciousnesses are all representation-only, because they are completely devoid of real referents. What metaphor is shown here to demonstrate this? One should know that dreams and the like are shown as metaphors. Just as in a dream, there is entirely no real referent, but only consciousness alone: although various forms, sounds, scents, tastes, tangibles, houses, forests, earth, and mountains appear as semblance-referents, within this there are entirely no real referents. Through this metaphor's illustration, one should accordingly understand that in all times and places, there is consciousness only.' / Now, the appearance of objects from mind and receiving birth through binding karma do not go beyond the nine characteristics of the three subtle and six coarse \[aspects\]. As the \*Shibi Commentary\* explains: 'The single dreaming mind is used as a metaphor: just as there is a person who suddenly falls asleep and dreams, seeing various affairs, giving rise to mental discrimination, thought after thought without interval; deeply producing grasping and attachment towards agreeable and disagreeable \[conditions\]; engaging in good and evil; regarding others as close or distant; performing various benefits towards the good and close, and various harm and abuse towards the evil and distant; sometimes repaying kindness and receiving pleasure, sometimes avenging enmity and suffering pain; then suddenly waking up, all the above matters are completely dispelled. / The > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.56.8.1) — English, machine translation ## Linked texts (4) - [入楞伽經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.lankavatara*zh-bodhiruci.2.13) — Classical Chinese - [攝大乘論釋](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha!upanibandhana*zh-xuanzang.4.10) — Classical Chinese - [攝大乘論本](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha*zh-xuanzang.2.9) — Classical Chinese - [大乘起信論別記](https://indike.org/pramana/in.bauddha.taisho.1845.1.115) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.56.8](https://indike.org/pramana/in.bauddha.taisho.2016.56.8) · Pramāṇa