[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) › 57.23 # 宗鏡錄 57.23 宗鏡錄 57.23 - **Language:** Classical Chinese ### [57.23](https://indike.org/pramana/in.bauddha.taisho.2016.57.23) 答。雖云識浪。起處無從。無始無生。能窮識性。只謂不覺。忽爾念生。猶若澄瀾。欻然風起。不出不入。洶涌之洪浪滔天。非內非外。顛倒之狂心遍境。起信論云。以不知真法一故。心不相應。忽然念動。名為無明。此是現根本無明。最極微細。未有能所王數差別。故云不相應。非同心王心所相應也。唯此無明為染法之原。最極微細。更無染法能為此本。故云忽然念起也。無明之前。無別有法為始集之本。故云無始。則是忽然義。非約時節以說忽然而起。無初故也。又釋摩訶衍論云。不如實知真如法一故。不覺心起者。即是顯示根本不覺之起因緣。根本不覺。何因緣故。得起而有。因不如故。得起而有。何等法中而不如耶。謂三法中而不如故。言不如者。當有何義。謂違逆義故。云何三法。一者實知一法。二者真如一法。三者一心一法。是名為三。實知法者。謂一切覺。即能達智。真如法者。謂平等理。即所達境。一心法者。謂一法界。即所依體。於此三法皆違逆故。無明元起。是故說言。謂不如實知真如法一故。不覺心起。彼三種法。皆守一中。終不離。故通名一。又論云。以無明熏力。不覺心動。最初成其業識。因此業識。復生轉識等。論釋云。最初不覺。稱為第一業相。能見所見。無有差別。心王念法。不可分析。唯有精動隱流之義。故名為業。如是動流。只由不覺。第二轉相。以業相念為所依故。轉作能緣。流成了相。第三現相。以了別轉為所依。戲論境界。具足現前。所緣相分圓滿安布。依此見分。現彼相分。又動相者。動為業識。理極微細。謂本覺心。因無明風。舉體微動。微動之相。未能外緣。即不覺故。謂從本覺有不覺生。即為業相。喻如海微波。從靜微動。而未從此轉移本眾。轉相者。假無明力。資助業相。轉成能緣。有能見用。向外面起。即名轉相。雖有轉相。而未能現五塵所緣境相。喻如海波浪。假於風力。兼資微動。從此擊波。轉移而起。現相者。從轉相而成現相。方有色塵山河大地器世間等。仁王般若經云。爾時世尊告波斯匿王。汝先問云。復以何相而住觀察。菩薩摩訶薩。應如是觀。以幻化身而見幻化。正住平等。無有彼我。如是觀察。化利眾生。然諸有情。於久遠劫。初剎那識。異於木石。生得染淨。各自能為無量無數染淨識。本。從初剎那不可說劫。乃至金剛終一剎那。有不可說不可說識。生諸有情色心二法。色名色蘊。心名四蘊。皆積聚性。隱覆真實。古釋云。初剎那識異於木石者。有說。初識。隨於何趣。續生位中。最初剎那第八識也。識有緣慮。異於木石。有說初識。如楞伽經云。諸識有三種相。謂轉相。業相。真相。言真相者。本覺真心。不藉妄緣。名自真相。業相者。根本無明。起靜令動。動為業識。極微細故。轉相者。是能見相。依前業相。轉成能緣。雖有能緣。而未能顯所緣境故。現相者。即境界相。依前轉相。能現境故。又云。頓分別知自心現身。及身安立受用境界。如次即是根身。外器。色等五境。以一切時任運現故。此是三細。即本識故。最初業識。即為初。依生起門。為次第故。又遠劫來時。無初始。過未。無體。熏習。唯心妄念為初。違真起故。又從靜起動。名之為業。從內趣外。名之為轉。真如之性。不可增減。名為真相。亦名真識。此真識。即業轉現等三性。即神解性。不同虛空。通名識。亦名自相。不藉他成故。亦名智相。覺照性故。所以云。本覺真心。不藉妄緣。以真心之體。即是本覺。非動轉相。是覺性故。又釋云。初剎那識異於木石者。謂一念識。有覺受故。異於木石。即顯前念中有末心。所見赤白二穢。即同外器木石種類。此識生時。攬彼為身。故異木石。 > Answer: Although we speak of waves of consciousness, the place where they arise has nowhere from which it comes. Being beginningless and unborn, one can exhaust the nature of consciousness. It is merely called unawareness (avidyā): suddenly thoughts arise, just as on a clear wave wind abruptly stirs up. Neither going out nor entering in, surging billows flood heaven; neither inside nor outside, the mad mind of inverted views pervades its objects. The Awakening of Faith says: 'Because one does not know the oneness of the true Dharma, the mind does not correspond; suddenly thought moves, which is termed avidyā.' This reveals fundamental avidyā: it is extremely subtle; there is as yet no distinction between subjective and objective \[factors\] or between principal mind and mental factors, and thus it is called 'non-corresponding'—it is not the same as the correspondence of the principal mind and mental factors. Only this avidyā is the origin of defiled dharmas; being extremely subtle, there is no other defiled dharma that can serve as its root, which is why it says 'suddenly thought arises.' Prior to avidyā, there is no other separate dharma to serve as the root of its initial accumulation; therefore it is said to be 'beginningless,' which is precisely the meaning of 'sudden'—it does not speak of suddenly arising in terms of a temporal period, because it has no beginning. Furthermore, the Shi Moheyan lun says: '"Because of not knowing the oneness of the tathatā-dharma in accordance with reality, the unaware mind arises": this shows the causes and conditions for the arising of fundamental unawareness. Due to what causes and conditions does fundamental unawareness arise and exist? Because of "not being in accordance \[with reality\]," it arises and exists. In which dharmas is it not in accordance? It means being not in accordance with three dharmas. What is the meaning of "not being in accordance"? It means the sense of contravening and opposing. What are the three dharmas? The first is the single dharma of knowing in accordance with reality; the second is the single dharma of tathatā; the third is the single dharma of the one mind. These are called the three. The dharma of knowing in accordance with reality refers to all-encompassing awakening, namely the discerning wisdom. The dharma of tathatā refers to the principle of equality, namely the discerned objective realm. The dharma of the one mind refers to the one dharmadhātu, namely the underlying substance. Contravening all these three dharmas, avidyā originally arises. Therefore it is said: "Because of not knowing the oneness of the tathatā-dharma in accordance with reality, the unaware mind arises." These three dharmas all abide in oneness and are never separated; hence they are generally named "one."' Furthermore, that treatise says: 'Through the perfuming power of avidyā, the unaware mind moves, initially forming its karma-consciousness. Based on this karma-consciousness, it further gives rise to the evolving consciousness and so on.' The commentary on the treatise states: 'The initial unawareness is called the first, the karma-aspect: there is no distinction between seer and seen, and the principal mind and mental factors cannot be differentiated; there is only the sense of subtle movement and hidden flow, and therefore it is named karma. Such flowing movement is caused solely by unawareness. The second is the evolving aspect: taking the thought of the karma-aspect as its support, it evolves into an active perceiver, flowing to become the aspect of cognition. The third is the manifesting aspect: taking cognitive evolving as its support, the objective realms of conceptual elaboration fully appear before it, and the objective perceived aspects (nimittabhāga) are completely laid out. Dependent upon this seeing aspect (darśanabhāga), those perceived aspects manifest.' Moreover, as for the moving aspect: movement is the karma-consciousness, whose principle is extremely subtle. This means the intrinsically awakened mind, due to the wind of avidyā, stirs slightly in its entirety. The aspect of slight stirring is not yet able to cognize external objects; precisely because of unawareness, it means that unawareness is generated from intrinsic awakening, which constitutes the karma-aspect. This is like slight ripples on the sea, stirring faintly from stillness, but not yet shifting from the ocean's fundamental mass. As for the evolving aspect: relying on the power of avidyā to support the karma-aspect, it turns into an active perceiver, possessing the function of seeing, which arises toward the outside; this is called the evolving aspect. Although there is an evolving aspect, it cannot yet manifest the objective aspects of the five sense data. It is like the waves on the sea, relying on the power of the wind to further aid the slight movement, whereupon waves clash and arise in motion. As for the manifesting aspect: from the evolving aspect, the manifesting aspect is formed, and only then are there material sense data, mountains, rivers, the great earth, the receptacle world, and so on. The Humane King Prajñā Sūtra says: 'At that time the World-Honoured One addressed King Prasenajit: "You previously asked: 'By observing what characteristics should one abide?' Bodhisattva-mahāsattvas should observe like this: using an illusory body to view what is illusory, properly abiding in equality, without this or that. Observing in this manner, transform and benefit sentient beings. However, all sentient beings, in the first moment of consciousness throughout distant kalpas, are distinct from wood and stone; having born-defilement and born-purity, each is capable of being the root of immeasurable, innumerable defiled and pure consciousnesses. From that first moment across inexpressible kalpas up to the final moment of the Vajrasamādhi, there are inexpressibly inexpressible consciousnesses that generate the two dharmas of matter and mind for sentient beings. Matter is called the form skandha, and mind is called the four \[mental\] skandhas; all are of an accumulative nature and obscure the true reality."' An ancient commentary says: 'Regarding "the first moment of consciousness is distinct from wood and stone": some say that the initial consciousness refers to the eighth consciousness at the very first moment in the state of rebirth in whatever realm of existence one takes birth. Consciousness possesses cognitive reflection, so it is distinct from wood and stone. Some say that the initial consciousness is as the Laṅkāvatārasūtra states: "Consciousnesses have three kinds of aspects, namely the evolving aspect, the karma-aspect, and the true aspect." The "true aspect" means the true mind of intrinsic awakening; not relying on false conditions, it is named its own true aspect. The "karma-aspect" means fundamental avidyā, which stirs stillness and makes it move, movement being the karma-consciousness, which is extremely subtle. The "evolving aspect" is the aspect of seeing; based on the preceding karma-aspect, it evolves into an active perceiver, yet although it has an active perceiver, it cannot yet reveal the objective realm. The "manifesting aspect" is the aspect of the objective realm; based on the preceding evolving aspect, it is able to manifest objects.' It also says: 'Instantaneously distinguishing and knowing the body manifested from one's own mind, and the objective realms established for the body's enjoyment, these in turn are the sense faculties with the body, the external receptacle world, and the five sense data such as form; because they manifest spontaneously at all times, these are the three subtleties, which are the fundamental consciousness itself. The initial karma-consciousness is taken as the beginning, as they are sequenced according to the approach of origination. Furthermore, in the time of distant kalpas, there is no initial beginning; past and future have no substantial entity; in perfuming, the false thought of the mind alone is the beginning, because it arises in contravention of the true. Moreover, arising from stillness into movement is named "karma"; going from inside toward outside is named "evolution." The nature of tathatā cannot be increased or decreased; it is called the "true aspect," and is also called the "true consciousness." This true consciousness is itself the three natures of karma, evolving, and manifesting, namely the nature of spiritual comprehension; not being the same as empty space, it is generically called "consciousness." It is also called the "own-characteristic," because it does not rely on another to be accomplished; it is also called the "characteristic of wisdom," because its nature is to awaken and illumine. Therefore it is said: "The true mind of intrinsic awakening does not rely on false conditions," because the substance of the true mind is intrinsic awakening itself; it is not the aspect of movement or evolution, but is the nature of awakening. Furthermore, the commentary explains: '"The consciousness of the first moment is distinct from wood and stone": this means that a single thought of consciousness possesses sentience and sensation, and therefore is distinct from wood and stone. That is, it reveals that within the previous thought there is the final mind \[of the intermediate existence\]; the red and white impurities seen by it are identical to external receptacle kinds of wood and stone. When this consciousness arises, it grasps them to form a body, and hence it is distinct from wood and stone.' > — English (machine translation) (machine translation) - [Previous: 57.22](https://indike.org/pramana/in.bauddha.taisho.2016.57.22) - [Next: 57.24](https://indike.org/pramana/in.bauddha.taisho.2016.57.24) - [Up: 57](https://indike.org/pramana/in.bauddha.taisho.2016.57) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.57.23) — English, machine translation ## Linked texts (2) - [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709.2.462) — Classical Chinese - [仁王護國般若波羅蜜多經](https://indike.org/pramana/in.bauddha.taisho.246.1.53) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.57.23](https://indike.org/pramana/in.bauddha.taisho.2016.57.23) · Pramāṇa