宗鏡錄 62.5

62.5

答。非一非異。論云。八識自性。不可言定一。行相所依緣。相應異故。又一滅時。餘不滅故。能所熏等。相各異故。亦非定異。經說八識如水波等。無差別故。定異。應非因果性故。如幻事等。無定性故。如前所說。識差別相。依理世俗。非真勝義。真勝義中。心言絕故。如伽陀說。心意識八種。俗故相有別。真故相無別。相所相無故。釋云。以三義釋不可定。一行相。謂見分。二所依。謂根。三緣。謂所緣。以此三義。相應異故。如眼識見色為行相。乃至第八變色等為行相。若一識滅。餘七等不必滅者。七是能熏。八是所熏。又七是因。八是果。亦非定異者。楞伽經說。識如大海水波。無有差別相。又若定異。應非因果。更互為因果故。法爾因果。非定異。如麥不生豆等芽故。又一切法如幻等。故知無定異性。

Answer: They are neither one nor different. The treatise says: 'The intrinsic natures of the eight consciousnesses cannot be said to be definitively one, because their mental operations, bases, cognitive objects, and associated [factors] are different; furthermore, when one ceases, the others do not cease; and because the characteristics of perfumer and perfumed, and so forth, are each different. Nor are they definitively different, because the sūtras state that the eight consciousnesses are like water and waves, without distinction; because if they were definitively different, they should not possess the nature of cause and effect; and because, like illusory matters, they lack a definitive nature. As stated before, the distinguished characteristics of the consciousnesses rely on rational conventional truth, not true ultimate truth. Within true ultimate truth, mind and speech are severed.' As a gāthā says: / The eight kinds of citta, manas, and vijñāna / Conventionally have distinct characteristics; / Ultimately their characteristics are not distinct, / Because characteristics and that which is characterized are nonexistent. / The commentary states: 'The phrase "cannot be definitive" is explained through three meanings: first, mental operations, meaning the darśanabhāga; second, the support, meaning the faculties; third, cognitive objects, meaning the perceived objects. Because according to these three meanings their associations are different: for instance, the eye consciousness taking visual form as its mental operation, up to the eighth transforming into visual form and so forth as its mental operation. If one consciousness ceases, the other seven and so forth do not necessarily cease: the seven are the perfumers, and the eighth is that which is perfumed; furthermore, the seven are causes, and the eighth is the fruit. Regarding "nor are they definitively different": the Laṅkāvatārasūtra states that the consciousnesses are like the waves of the great ocean, having no differentiated characteristics. Furthermore, if they were definitively different, they should not be cause and effect, because they mutually serve as cause and effect. Causality in the nature of dharmas is not definitively different, just as barley does not produce bean sprouts, and so forth. Furthermore, all dharmas are like illusions, so we know they lack a definitively different nature.'