宗鏡錄 50.33

50.33

Answer: Because it takes the seventh [consciousness] as its support, the sixth can then operate to perfume seeds; hence it is also called "common accumulation." Third, it is called citta in the sense of "perceiving and considering": this means that it is able to perceive and consider its own assigned sphere. That is, the eight consciousnesses can each perceive and consider their own assigned spheres. "Perceiving" means grasping and sustaining; "considering" means deliberating and reflecting. If one interprets citta through perceiving and considering, this is a shared name: the first five consciousnesses perceive only the five sense-objects, which are their own assigned sphere, except in the case of mutual interchange of the sense-faculties and in the stage of the Buddha-fruit. The sixth consciousness perceives the eighteen dhātus and the dharmas of the three times, along with all conditioned and unconditioned, mundane and supramundane dharmas, as its own assigned sphere. The seventh consciousness perceives the darśanabhāga of the eighth as its own assigned sphere. The eighth consciousness perceives the three spheres as its own assigned sphere: it perceives the three spheres simultaneously and constantly, because the eighth is a constant consciousness and its spheres are constantly present—unlike the first six consciousnesses, which have interruptions and whose perceived spheres are also not constant. Its standard meaning in the eighth is: if bound to the desire realm, it perceives the sense-organs, physical body, and receptacle world of the desire realm as its own assigned sphere; as for seeds, it comprehensively perceives the three realms as its own assigned sphere. The same is true of the higher two realms. It is only that it cannot perceive untainted seeds, because tainted and untainted seeds are not mutually concordant. Thus it can only hold them but cannot perceive them. For the meaning of "holding" is broad, while the meaning of "perceiving" is narrow; it is like a person with red eyes holding fire, or like carrying an object on the crown of the head: one merely holds it without perceiving it. It only holds them so that they do not scatter, not departing from consciousness. Fourth, it is called consciousness (vijñāna) in the sense of "discernment": that is, the darśanabhāgas of the eight consciousnesses are all able to discern their own perceived spheres. That is, the eye-consciousness can discern form, and so on up to the eighth consciousness being able to discern the sense-organs, physical body, receptacle world, and seeds. If one interprets vijñāna through discernment, all eight consciousnesses share the name vijñāna; if one interprets vijñāna through the discernment of coarse objects, then vijñāna is applied to the six transforming consciousnesses. Fifth, it is also called manas because of "equal and immediate succession": that is, the eight consciousnesses of a prior moment serve as the support for the eight consciousnesses of a subsequent moment. Here, we take the eight consciousnesses of the prior moment and call them manas. If the mind of the prior moment did not cease, the subsequent moment would have no cause by which to arise; it is in reliance upon where the prior has ceased that the subsequent is able to arise. Regarding equal and immediate succession, minds of the same type are uninterrupted: this is called "equal and immediate." In the Mahāyāna there are two kinds: first, the manas of deliberation, which is the seventh consciousness; second, the manas of immediacy, which is common to the eight consciousnesses. "Manas" has the meaning of support: just as the seventh serves as the support for the sixth, it is therefore called manas. If one interprets manas through equal and immediate succession, all eight consciousnesses share the name manas; if one interprets manas through deliberation, the seventh is uniquely named manas. Sixth, it is called citta: alternatively, the eighth is named citta, the seventh is named manas, and the sixth is named vijñāna. This sixth meaning establishes the names according to preeminence. That is, if citta is interpreted through accumulating and originating accumulation, the eighth is uniquely named citta; if manas is interpreted through deliberation, the seventh is uniquely named manas; if vijñāna is interpreted through discerning coarse objects, the first six are uniquely named vijñāna. Thus, among the eight consciousnesses, each possesses both shared and distinct names: for the eighth possesses two meanings and is named citta—first, the meaning of accumulating and originating accumulation; second, the meaning of perceiving and considering. The seventh also has two: first, the meaning of deliberation; second, the meaning of equal and immediate succession. The first six being named vijñāna also has two: first, the meaning of discernment; second, the meaning of discerning coarse objects. Possessing four meanings is called coarse: first, it is easily known, even by children; second, it is commonly accepted to exist, that is, commonly accepted by the triyāna; third, its mental mode is coarse, because its mode of discernment is manifest; fourth, its perceived sphere is coarse, namely the five sense-objects are coarse spheres. Furthermore, within the nine consciousnesses, there are four divisions in total, with ten names uniquely established for each consciousness. First, the ten names of the sixth consciousness: 1. Named relative to its faculty, it is called the sixth consciousness. 2. Able to evaluate right and wrong, it is called the mental consciousness (manovijñāna). 3. Able to engage with dust-objects, it is called the grasping consciousness. 4. Able to perceive the five dust-objects comprehensively, it is called the consciousness of traversing the familiar. 5. Thought after thought drifting and scattering, it is called the billow consciousness. 6. Able to distinguish the objects before it, it is called the consciousness discerning states of affairs. 7. Wherever it is, destroying others, it is called the consciousness of self and person. 8. Drawn into birth by craving and karma, it is called the consciousness of the four entrenchments. 9. Causing correct understanding not to arise, it is called the consciousness of the obstacle of kleśas. 10. Once the recompense is exhausted, mind and object separate: it is called the consciousness of portioned death. Second, the ten names of the seventh consciousness: 1. Taking its designation after the sixth, it is called the seventh consciousness. 2. Where faculties and dust-objects do not meet, it is called the transforming consciousness. 3. Because of unaware habit-energy, thoughts suddenly arise: it is called the consciousness of false conception. 4. Arising and ceasing without interval, it is called the consciousness of continuity. 5. Obstructing the principle so that it is not clear, it is called the consciousness of avidyā. 6. Turning back from delusion to follow what is right, able to cut off the kleśas of the four entrenchments, it is called the consciousness of understanding. 7. Engaging in the profound path, according with principle to produce good, it is called the consciousness of practice. 8. Understanding that the saṃsāra of the three realms is entirely my own mind with no external dharmas, it is called the consciousness of fearlessness. 9. Illumining and discerning clearly, manifesting images like a mirror, it is called the manifesting consciousness. 10. Since dharmas falsely arise, cherishing reliance on cognition, it prevents the true nature from appearing: it is called the consciousness of the cognitive obstacle. Third, the ten names of the eighth consciousness: 1. Taking its designation after the seventh, it is called the eighth consciousness. 2. Real and false intermingling, it is called the consciousness of harmony. 3. Storing and accumulating all dharmas, it is called the repository consciousness (ālayavijñāna). 4. Sustaining and giving rise [to things], it is called the perfumed and changing consciousness. 5. Transforming ordinary beings into sages, it is called the consciousness of bringing forth. 6. The substance of the repository being uninterrupted, it is called the consciousness of adamantine cognition. 7. Its substance being neither quiet nor turbulent, it is called the consciousness of tranquil extinction. 8. Central and real, not artificial, it is called the consciousness of substance. 9. The substance of the repository not being deluded, it is called the consciousness of original awakening. 10. Its virtues being perfected, it is called the consciousness of sarvākārajñatā. Fourth, the ten names of the ninth consciousness: 1. Its self-nature being non-illusory, it is called the true consciousness. 2. Its substance being beyond existence and non-existence, it is called the signless consciousness. 3. Its normative function never changing, it is called the consciousness of dharmatā. 4. True awakening ever abiding, its substance neither hidden nor manifest, it is called the true consciousness of buddha-nature. 5. Its nature cut off from emptiness and falsehood, it is called the consciousness of the ultimate limit of reality. 6. Its great function having no fixed bounds, it is called the consciousness of the dharmakāya. 7. Flowing along yet unstained, it is called the consciousness of the intrinsically pure nature. 8. The amalavijñāna, which is translated as the undefiled consciousness. 9. Its substance being neither one nor different, it is called the consciousness of tathatā. 10. Supremely wondrous and beyond duality, it is called the ineffable consciousness. The Sūtra of Untying the Knots (Saṃdhinirmocanasūtra) says: "The Buddha addressed Bodhisattva Guṇākara: 'This consciousness is sometimes called ādāna. Why? Because this basic consciousness can appropriate and sustain the body. It is sometimes called ālaya. Why? Because this basic consciousness is constantly hidden in the body, sharing in its arising and destruction. It is sometimes called citta. Why? Because this consciousness is grown and nurtured by forms, sounds, scents, tastes, tactile objects, and so on. Guṇākara, this basic consciousness is that from which the collection of consciousnesses is able to arise: that is, the eye-consciousness and so on up to the mental consciousness. Dependent upon the basic consciousness and the eye-faculty, perceiving external form-dust, the eye-consciousness is able to arise. At the same time and with the same sphere as the eye-consciousness, a discerning mental consciousness arises. If a single eye-consciousness arises, at that time a single discerning mental consciousness arises, sharing its sphere with the eye-consciousness. If this eye-consciousness arises together with two, three, four, or five [consciousnesses], at that time a single discerning mental consciousness arises perceiving the sphere together with the five consciousnesses. Just as in a great river of water, if a single cause capable of raising waves arrives, then a single wave arises; if two or many causes capable of raising waves arrive, then many waves arise, and this water constantly flows without cessation or interruption. Furthermore, in the face of a pure, round mirror, if a single cause capable of raising a reflection arrives, then a single reflection arises; if two or many causes capable of raising reflections arrive, then many reflections arise, and that round mirror face does not turn into the reflection, nor is it damaged or destroyed. This basic consciousness is just like the flowing water and the mirror face.'" Furthermore, the Karmasiddhiśāstra says: "There are two kinds of citta: first, the citta of accumulating and originating, because it is the locus where immeasurable seeds accumulate and originate; second, the citta of manifoldness, because it operates with distinctions in the perceived mental modes." Tiantai's Commentary on the Vimalakīrtinirdeśa says: "As for the various names for one dharma, the sūtras explain the true nature and real mark under various names: sometimes calling it the One Real Truth, sometimes the intrinsically pure mind, sometimes the tathāgatagarbha, sometimes tathatā, sometimes the ultimate limit of reality, sometimes real-mark prajñā, sometimes the ekayāna, sometimes the Śūraṅgama, sometimes dharmatā, sometimes the dharmakāya, sometimes the Middle Way, sometimes ultimate emptiness, sometimes the buddha-nature as correct cause, or naturally pure nirvāṇa. Various different names such as these are all different designations for the real mark. Therefore a verse in the Mahāprajñāpāramitopadeśa says: / 'Prajñā is a single dharma; / The Buddha taught it under various names. / In accordance with the kinds of sentient beings, / He established different designations for it.' / The Mahāparinirvāṇasūtra says: 'Just as the god Indra has a thousand names, liberation likewise has many names.' It also says: 'Buddha-nature has five names.' Thus these are all establishing different names to meet the capacities and benefit living beings. Yet the substance of the dharma is one, never having had differences. Just as with the thousand names of Indra, though the names are not the same, in the end they refer to the lord of heaven. How could there be someone who, hearing different names, says that they are not the principle of the real mark? It is like a person who makes offerings to Indra but reviles Kauśika, or makes offerings to Kauśika but reviles Indra: such offerings will not necessarily obtain merit. Those who propagate the Dharma in the final era are also like this: some believe in the intrinsically pure mind of the ālaya but revile ultimate emptiness; some believe in ultimate emptiness and non-existence, reviling the intrinsically pure mind of the ālayavijñāna; some say that prajñā clarifies the real mark and the Lotus Sūtra clarifies the ekayāna, but neither is buddha-nature. In this seeking of merit, how can they not worry about calamity? If one knows that the names are different but the substance is one, then the good of rejoicing in accord will pervade the dharmadhātu. What would there be to dispute?" Furthermore, adapting to conditions and matching capacities within the sūtras, there are yet more names, established according to the occasion: from the aspect of vastness, it is designated the ocean; because of the appearance of roundly illumined principle, it is called the jewel; as that to which the myriad dharmas belong, it is called the king; because it can produce everything, it is named the mother. These are merely the true meaning of no meaning: being many, it is not many; the true mind of no-mind: being one, it is not one. Therefore the Huayan Personal Notes says: "Taking the meaning of decisive determination, we speak of it as cognition; taking the meaning of being able to produce and grow, we speak of it as the earth; taking its height and prominence, we speak of it as the mountain; taking its depth and vastness, we speak of it as the ocean; taking its round purity, we speak of it as the jewel. These above, speaking in terms of what has names, are still innumerable; what is beyond names—how could it be measured? Just as the Mahāvipuladhāraṇīsūtra says: 'The Buddha told the bodhisattvas: "Do not say that gods are fixedly gods, humans are fixedly humans, hungry ghosts are fixedly hungry ghosts, and so on. Just as one thing has various names, and one person has various names, one god—and so on up to hungry ghosts and animals—having various names is also like this. There are also many hungry ghosts who have no names at all, who within a finger-snap transform their bodies into various shapes. Such sentient beings manifest immeasurable bodily forms at a single time—how could one call them by a name? If hungry ghosts and the like have names according to their birthplace, names according to the food they receive, and names according to their lifespan, yet if the sentient beings in the hells have no names or birthplaces, their shapes are also not fixed. Because the conditions of their evil karma are not yet exhausted, within a single thought-moment they transform into various bodies.'" Commentary: Just as in the hells, within a single day and night there are ten thousand births and ten thousand deaths. Furthermore, in the Avīci Hell, each body is uninterrupted, each entirely pervading the measure of the eighty-four thousand yojanas of the hell without obstructing one another. Just as it is said, 'The pure, wondrous dharmakāya serenely responds to all.' People nowadays think that only the dharmakāyas of the buddhas can divide and pervade, not believing that a sentient being can also be one body and immeasurable bodies, because the karmic fruits of sentient beings are inconceivable. Thus the sūtra says: 'The realm of the buddhas is inconceivable; the realm of sentient beings is likewise inconceivable.'"