宗鏡錄 50.7

50.7

Answer: Discussion of birth and death necessarily concerns a distracted, agitated citta. A sūtra says: 'Having thought is the snare of Māra; being unmoving is the seal of the Dharma.' The snare of Māra establishes the path of birth and death; the seal of the Dharma completes the gateway of nirvāṇa. Thus we know that both paths, distraction and quietude, exist depending on the fundamental consciousness. A śāstra states: 'A sūtra says: "All sentient beings, when taking birth or dying, necessarily abide in a distracted citta, not in an unconscious meditative absorption." If this consciousness did not exist, the citta at the time of birth and death could not exist. This is because at the time of birth and death, body and mind are dim and faint, like dreamless sleep or extreme fainting; the clearly discerning transforming consciousnesses do not actively arise. Furthermore, in this state, the modes of activity and the cognitive objects of the six transforming consciousnesses cannot be known; as in an unconscious state, they definitely do not operate. When the six transforming consciousnesses have modes of activity and cognitive objects, these can definitely be known, as at other times. Because the true maturational consciousness is extremely subtle, both its mode of activity and its cognitive object are incomprehensible. Being the fruit of directing karma, it continues for a single life-period and is eternally without change. It is a distracted, existent citta, termed the citta of birth and death, which does not contradict correct principle. It is also said: "The five consciousnesses are definitely absent in this state. The manovijñāna apprehends objects either caused by the five consciousnesses, or caused by instructions from others, or caused by meditative concentration. Since these causes cannot be found in the state of taking birth, the manovijñāna is also absent in the state of taking birth." And further, when about to die, due to wholesome or unwholesome karma, a cold touch gradually arises in the lower or upper parts of the body. If this consciousness did not exist, that event could not occur. This is because the transforming consciousnesses cannot appropriate the body. The five consciousnesses, eye and the rest, each have their distinct bases, or else they do not operate. The sixth manovijñāna does not reside in the body, its objects are unfixed, and because it relies pervading the body constantly in succession, the gradual arising of cold touch cannot be caused by it. Only the maturational citta, through the force of prior karma, is eternally, pervadingly continuous and appropriates the body. Where it relinquishes its appropriation, cold touch then arises. Because the three—lifespan, warmth, and consciousness—do not depart from one another, the place where cold touch arises is insentient. Although it transforms, it also cognizes, yet it does not appropriate. Thus we know this eighth consciousness definitely exists.' Furthermore, a sūtra says: 'Consciousness conditions name-and-form, and name-and-form conditions consciousness. Each factor thus mutually depends upon the other, like a bundle of reeds, operating simultaneously.' If this consciousness did not exist, the substance of that consciousness could not exist. That sūtra itself provides this explanation: 'Name refers to the four non-material aggregates; form refers to the kalala and so forth. These two and consciousness abide in mutual dependence, like two bundles of reeds, serving as conditions for each other, always operating simultaneously without departing from each other.' The transforming consciousnesses, eye and the rest, are included within name. If this consciousness did not exist, what could be called consciousness? Nor can it be said that the consciousness aggregate within name refers to the group of the five consciousnesses, and 'consciousness' refers to the sixth, because at the stage of the kalala the five consciousnesses do not exist. Furthermore, because the transforming consciousnesses have interruptions and alterations, they lack the power constantly to sustain name-and-form. The intention is that it constantly serves as a condition for name-and-form; therefore, the word 'consciousness' indicates the eighth consciousness.