宗鏡錄 73.5

73.5

答。生滅因緣。最初依阿賴耶識為體。以意識為用。如是三世因果。流轉不絕。功在意識。以是義故。意名相續識。起信論云。復次生滅因緣者。謂諸眾生依心意識轉。此義云何。以依阿賴耶識。有無明不覺。起能見能現。能取境界。分別。相續。說名為意。此意復有五種異名。一名業識。謂無明力。不覺心動。二名轉識。謂依動心。能見境相。三名現識。謂現一切境界相。猶如明鏡。現眾色像。現識亦爾。如其五境。對至即現。無有前後。不由功力。四名智識。謂分別染淨諸差別法。五名相續識。謂恒作意相應不斷。任持過去善惡等業。令無失壞。成熟現未苦樂等報。使無違越。已曾經事。忽然憶念。未曾經事。妄生分別。是故三界一切。皆以心為自性。離心則無六塵境界。何以故。一切諸法。以心為主。從妄念起。凡所分別。皆分別自心。心不見心。無相可得。是故當知。一切世間境界之相。皆依眾生無明妄念而得建立。如鏡中像。無體可得。唯從虛妄分別心轉。心生則種種法生。心滅則種種法滅。故釋云。通論五種之識。皆名為意。就本而言。但取業識。以最微細。作諸識本故。如是業識。見相未分。然諸菩薩知心妄動。無前境界。了一切法。唯是識量。捨前外執。順業識義。故名業識。心不見心。無相可得者。是明諸法非有之義。入楞伽經偈云。身資生住持。若如夢中生。應有二種心。而心無二相。如刀不自割。如指不自觸。如心不自見。其事亦如是。若如夢中所見諸事是實有者。即有能見所見二相。而其夢中。實無二法。三界諸心。皆如此夢。離心之外。無可分別。故言一切分別。即分別自心。而就自心不能自見。如刀指等。故言心不見心。既無他可見。亦不能自見。所見無故。能見不成。能所二相。皆無所得。故言無相可得。又一心隨無明動。作五種識故。說三界唯心轉也。此心隨熏。似現雖有種種。然窮其因緣。唯心作也。離現識。則無六塵境。反驗六塵。唯是一心。故云。離心則無境等。

Answer: The causes and conditions of arising and ceasing initially rely on the ālayavijñāna as substance and take the manovijñāna as function. In this way, cause and effect in the three periods of time cycle without ceasing; the efficacy lies in the manovijñāna. By this meaning, intention (manas) is called the continuous consciousness. The Awakening of Faith says: 'Furthermore, the causes and conditions of arising and ceasing mean that sentient beings turn in reliance on citta, manas, and vijñāna. What does this mean? Relying on the ālayavijñāna, there is ignorance and non-enlightenment, which gives rise to that which can see, that which can manifest, and that which can grasp sense realms, discriminating and continuing; this is called manas. This manas also has five different names: 1. It is called the karmic consciousness (karmavijñāna), meaning that by the power of ignorance, the non-enlightened citta moves. 2. It is called the evolving consciousness (pravṛttivijñāna), meaning that relying on the moving citta, it can see the characteristics of the realm. 3. It is called the manifesting consciousness (khyātivijñāna), meaning that it manifests all characteristics of sense realms, just like a bright mirror manifesting all forms and images. The manifesting consciousness is also like this: according to its five sense realms, it manifests immediately upon contact, without before or after, not relying on effort. 4. It is called the knowing consciousness (vastuprativikalpavijñāna), meaning discriminating the various differentiated dharmas of defilement and purity. 5. It is called the continuous consciousness (smṛtivijñāna), meaning constantly corresponding with attention without interruption, sustaining past wholesome and unwholesome karma so that it is not lost, ripening the present and future retribution of suffering and pleasure so that there is no deviation, suddenly recollecting matters already experienced, and falsely discriminating matters not yet experienced. Therefore, all things in the three realms take citta as their intrinsic nature; apart from citta, there are no realms of the six dusts. Why? All dharmas take citta as primary and arise from false thought. Whatever is discriminated is all discriminating one's own citta. Citta does not see citta; no characteristic can be attained. Therefore, you should know that all characteristics of mundane sense realms are established in reliance on the ignorance and false thoughts of sentient beings. Like images in a mirror, they have no substance to be attained; they only evolve from the false and discriminating citta. When citta arises, various dharmas arise; when citta ceases, various dharmas cease.' Therefore, an explanation says: Generally speaking, all five consciousnesses are called manas. In terms of the root, one takes only the karmic consciousness, because it is the most subtle and serves as the root of the various consciousnesses. Such a karmic consciousness has not yet divided into darśanabhāga and nimittabhāga. However, bodhisattvas know that citta moves falsely without external realms before it, and they understand that all dharmas are merely measures of consciousness; abandoning former external attachments, they accord with the meaning of karmic consciousness, hence it is called karmic consciousness. 'Citta does not see citta, and no characteristic can be attained' clarifies the meaning that dharmas are non-existent. A verse in the Ru laṅqie jing says: / 'The body, sustenance, and abiding, / If they arise as in a dream, / There should be two kinds of citta, / Yet citta has no dual characteristics. / Just as a knife does not cut itself, / Just as a finger does not touch itself, / Just as citta does not see itself, / Its matter is also like this.' / If the various matters seen in a dream were real existents, there would be the two characteristics of the grasper and the grasped; yet within that dream, there are truly not two dharmas. All minds of the three realms are like this dream. Apart from citta, there is nothing that can be discriminated; therefore it is said that all discriminations are discriminating one's own citta. Yet with respect to one's own citta, it cannot see itself, like the knife, the finger, and so forth; hence it is said that citta does not see citta. Since there is no other to be seen, nor can it see itself, and what is seen is non-existent, that which can see is not established. Both characteristics of grasper and grasped cannot be attained; hence it is said that no characteristic can be attained. Furthermore, because the one mind moves according to ignorance to make the five kinds of consciousness, the three realms are said to evolve from citta only. Although this citta seems to manifest variously according to perfuming, when one investigates its causes and conditions, it is made by citta only. Apart from the manifesting consciousness, there are no realms of the six dusts; conversely testing the six dusts, they are only the one mind. Therefore it is said: 'Apart from citta, there are no realms,' and so forth.