宗鏡錄 47.3

47.3

Answer: Sūtras and treatises generally distinguish eight kinds of consciousness: first, eye-consciousness; second, ear-consciousness; third, nose-consciousness; fourth, tongue-consciousness; fifth, body-consciousness; sixth, manovijñāna; seventh, manas-consciousness; eighth, ālayavijñāna. The primary text comes from the ten fascicles of Bodhisattva Dharmapāla's Vijñaptimātratāsiddhiśāstra. This treatise explains the text of Bodhisattva Vasubandhu's Triṃśikā-kārikā. The Great Master of Ci'en composed a commentary to explain the treatise. This verse text was initially held by a layman; later, anyone wishing to view it had to pay one ounce of gold. Ci'en's Cheng weishi lun zhangzhong shuyao says: 'Bodhisattva Vasubandhu delighted in broadly synthesizing the three vehicles and extensively traversed the various traditions. Knowing that the lesser teaching was not ultimate, he then turned toward the Mahāyāna. Upon hearing the recitation of the Daśabhūmika chapter of the Avataṃsaka and the Mahāyānasaṃgraha chapter of the Abhidharma, he then regretted his previous errors and his former views disparaging the Dharma; he took a knife and cut his tongue to express his deep sincerity. His elder brother, Bodhisattva Asaṅga, stopped him from cutting himself and explained the advantages and disadvantages: "Although you disparaged the Dharma with your tongue, how could your transgression be eliminated by cutting off your tongue? You should praise and explain the Mahāyāna to repent your previous offense." The Bodhisattva respectfully complied with his brother's promise and thereby took refuge in the wondrous principle. He then composed the Daśabhūmikabhāṣya and the Mahāyānasaṃgrahabhāṣya. Therefore, these two treatises were the Bodhisattva's first works upon returning to the Mahāyāna. Having long harbored the profound source thereafter, with a mind expanding in deep purport, he further composed a grand treatise to express the profound ultimate; extracting subtle insights and controlling refined depths, he authored the Triṃśikā-kārikā to express the wondrous purport of the Mahāyāna. The ten thousand phenomena are contained in a single character; a thousand instructions are complete in a single word. His path transcends the multitude of scriptures, and his renown illuminates all the sages. As soon as the brief recitation was completed, he was about to set forth an extensive explanation, but before the opportune conditions could match, he quietly passed away into the unseen. There were also Bodhisattva Dharmapāla and others who appreciated the verse text and each composed doctrinal explanations. Although their peaks divided the Kunlun range and their trunks towered with jeweled branches, the only one who uniquely possessed radiance and stood out with fragrant excellence was Dharmapāla alone. The Bodhisattva had achieved fruition in a past kalpa and attained the rank of a present sage; secretly helping beings and appearing to benefit them according to their capacity, at the age of twenty-nine, knowing the end of his teaching was near and repulsed by impermanence through meditative practice, he vowed not to leave the Bodhi Tree for the rest of three years. In the intervals of meditation and worship, he composed this explanation. His writing excelled and his purport was profound; his wisdom was abundant and his fame lofty. The refutation of attachments was completed in a single word; the resolution of confusion was exhausted in half a verse. Where texts differed like fire and water, he harmonized them like glue and lacquer; where doctrines were broad like rivers and lakes, he cleared them into pure and turbid. Over leveling expanses, he towered like layered peaks reaching the Milky Way; over lofty mounds, he flattened the vault of heaven into a vast expanse. Looking down, he bored into depths without bottom; looking up, he sought heights without limit. Unfolding texts and shallow meanings branched out inexhaustibly; vast sentences and grand source were molded with utmost precision. His merit surpassed a thousand sages, and his path matched a hundred kings. At that time, there was the layman Xuanjian, who recognized the feathers of the phoenix and knew the hidden traces of the unicorn and dragon. Always exhausting his resources, he constantly made offerings; with deep sincerity and steadfast resolve, his wealth was depleted over accumulated years. The Bodhisattva guided him in many ways and gave him this explanation in return, admonishing him: "After my demise, whenever anyone comes to view it, take one ounce of gold. If you happen upon one of divine intelligence, you should transmit it." When his final time gradually approached, his mysterious teachings suddenly ceased. The Bodhisattva's name shook this continent, and the fame of his treatise-explanation surpassed that land. Among sentient beings, who did not harbor joy? Hearing it in the morning and dying in the evening, how could one begrudge gold or jade? People flocked to the sage like a marketplace, and wealth piled up like a hill; all of the Five Indias craned their necks, but it was not immediately circulated. The Great Master [Xuanzang], endowed with natural brilliance from heaven and relying on travels and inquiries, never failed to pay homage to divine traces, nor did he fail to examine and recite any sacred teachings. Hearing of this wondrous principle, he bowed deeply and earnestly sought it. The layman remembered the bequeathed words of the former sage and knew that they were entrusted to this present worthy; he then presented this draft manuscript, together with the explanation of the Pañcaskandhaka. The Great Master appreciated it as if beholding the sacred countenance; always keeping it in his palms, it was no different from a true discourse. Since the jade tablets came misting from the West and the white elephants rushed to the East, although he broadly expounded the subtle teachings, he appreciated this as a secret verdict. When he rested his spirit in a detached lodge and the sunlight was blocked from fierce glare, clearing his ears and eyes to ponder deeply and cleansing his mind to unravel the wondrous, he then said: "Only now is my mind truly gratified!" Confucius said: "I have a precious jade concealed in a case; who will pay a good price? I will sell it!" I, Ji, had unfortunate fortunes early on, suffering the loss of my parents at the age of nine. From then on, my aspirations were set on the mists and clouds, and I constantly aspired to the monastic robes. Mundane worldly pleasures were severed from my feelings in childhood. At the age of seventeen, I was admitted to the monastic forest, and specially receiving an imperial decree, I was able to serve as a disciple. Since joining the three thousand, I rejoiced in modeling myself on the seventy; my virtuous vows were bound to be fulfilled, and the karmic fruit resided with the master. Without being hindered by my mediocre talent, I was able to follow the ranks of the translation staff, undertaking the stylus to receive this treatise. At the start of the work, the ten commentaries were translated separately. Four people—Fang, Shang, Guang, and Ji—jointly engaged in polishing, taking up the brush, checking texts, and compiling meanings. Since this was an exemplary model, each had an assigned duty. After several mornings, Ji asked to withdraw. The Great Master firmly inquired, and Ji earnestly petitioned, saying: "Ever since the golden countenance appeared in a dream at night and the white horse galloped in the morning, outstanding talents have arisen successively, and spiritual wisdoms have followed closely. Hearing the five divisions, one's mind yearned; grasping the eight treasuries, one gazed far ahead. Although they obtained the dregs of the dharma-doors, they lost the pure essence of the mysterious source. Now, with the glorious gifts in the eastern lands, all have witnessed the mysterious source. Fortunately rising above all quarters, excelling over a thousand eras, if one does not achieve merit in combining and synthesizing, it can be called missing the opportune time. Moreover, the compositions of the various sages each gained fame across the Five Indias; although the texts are fully transmitted on palm leaves, the meanings are not complete in a single volume. Their views and opinions differ, leaving learners with nothing to rely on. Furthermore, as the times decline and people become superficial, lifespan is brief and wisdom deficient; investigating fragmented parts is hard to fathom, and grasping diverse points makes awakening difficult. I request to synthesize the various treatises into a single volume, establishing what is true and erroneous, and weighing flourishing doctrines." After some time, he finally agreed; thus this treatise came to circulate. The Great Master, in principle, dismissed the three worthies and uniquely transmitted it to this humble one. This treatise synthesizes the secrets of all sūtras and encompasses the purports of all sages. What obstruction does it not dissolve? What obscurity does it not illuminate? Looking up, it is boundless; looking down, it is unfathomable. From afar, it seems without wisdom; from nearby, it has discernment. For those who summarize the five sciences and search the eight treasuries, whenever the dark gates are blocked and the profound path is not open, obstacles fill up like hair and down—throw them into the blazing furnace; frost and ice accumulate in ravines—pour boiling water under the fierce sun. It is truly the silver radiance in the great night, the golden mirror between dusk and dawn! Although it originally came from the Five Indias, they did not have this synthesized explanation there; even collecting the separate works of the ten masters was difficult, let alone culling these obscure texts—it truly had never existed before. This is the origin of this treatise.'