宗鏡錄 51.17

51.17

Answer: The *Shi Moheyan lun* states: "There are altogether ten kinds of ālayavijñāna. Why is this? Because they are explained separately across the sūtras. First is the ālayavijñāna named 'Great Sovereign of Inclusion,' which refers precisely to the great consciousness of the universal characteristic, the meaning of which is as explained before. Second is that named 'Fundamental Ignorance,' established separately as the ālayavijñāna. Thus, in the sūtra on the ten kinds of conceptual elaboration, it is stated: 'The king-consciousness of *chajizhiditi* is entirely a false dharma; it cannot comprehend the substance of the one dharmadhātu. All defiled dharmas take the ālayavijñāna as their root to be produced and to grow without interruption. If there were no such king-consciousness, the retinues of the dark category would forever have no basis and could not grow.' Under what determination and inclusion does this ālayavijñāna fall? In the root treatise it is stated: 'What is called the meaning of non-enlightenment is that, because one does not truly know the oneness of the dharma of tathatā, an unenlightened citta arises and has thoughts,' up to extensive explanations. Third is the ālayavijñāna named 'Pure Original Enlightenment,' which refers to the spontaneous original wisdom, established separately as the ālaya. Thus, in the sūtra of original enlightenment, it is stated: 'The ālayavijñāna of the intrinsically pure Buddha is fully endowed with uncontaminated, complete virtues; it is eternal, constant, and determinate, devoid of the characteristic of receiving perfuming and devoid of the characteristic of alteration; the substance of its wisdom is unmoved and fully endowed with the white category; therefore it is named the uniquely pure consciousness.' Under what determination and inclusion does this ālayavijñāna fall? In the root treatise it is stated: 'Furthermore, regarding the substance and characteristic of enlightenment, there are four great meanings, equal to empty space, like a clean mirror,' up to extensive explanations. Fourth is the ālayavijñāna named 'Defiled and Pure Original Enlightenment,' which refers to the dhāraṇī-wisdom that does not preserve its own nature, established separately as the ālayavijñāna. Thus, in the sūtra on the conditioned arising of the root cause, it is stated: 'At that time the youth Prabhāvyūha said to the Buddha: "O Venerable One! For what reason is it stated in the assembly of the difficult-to-enter unprecedented that the dhāraṇī-wisdom of conditioned arising following other [conditions] is called the king-of-Laṅkā consciousness? Why is it named the king of Laṅkā, using it as an analogy to show that dhāraṇī-wisdom of conditioned arising?" Thereupon the Venerable One said to Prabhāvyūha: "O youth! This king of Laṅkā constantly abides in Mount Malaya in the great ocean, leading an assembly of one hundred and six thousand ghosts and spirits as his retinue. These retinues, riding flower palaces and roaming through the various realms, all depend on that king of Laṅkā in order to roam. That is to say, the assembly of ghosts and spirits say: 'We spirits have no majesty and virtue, no energy and strength, and have no ability in whatever we do. As appropriate, Great King, grant capability and power amidst our assembly.' That king of Laṅkā then, according to the time, grants supreme strength, not abandoning them but operating together with them. This means that although the king of Laṅkā does not divide his body, he can pervade the assembly of spirits, enabling each to obtain the measure of a whole body, operating together without departing at all times and in all places. The wisdom that does not preserve its own nature is also like this: it can receive the perfuming of the ghost-and-spirit assembly of all immeasurable and boundless kleśas and defiled dharmas, not abandoning them but operating together." For this reason, in the difficult-to-enter [assembly] I stated: "The awakened wisdom that operates in accordance [with conditions] is called the king-of-Laṅkā consciousness."' Under what determination and inclusion does this ālayavijñāna fall? In the root treatise it is stated: 'The intrinsically pure citta is stirred by the wind of avidyā. Both citta and avidyā are without physical form, and are not separated from each other,' up to extensive explanations. Fifth is the ālayavijñāna named 'Karmic Characteristic and Karmic Consciousness,' which refers to the fundamental karmic characteristic together with the karmic consciousness, established separately as the ālaya. Thus, in the sūtra of intrinsic nature wisdom, it is stated: 'The ālayavijñāna has nothing that can actively cognize, nothing that is actively cognized, cannot be analyzed, and cannot be separated; solely due to the meaning of subtle motion and hidden flowing, it is called *karman*.' Under what determination and inclusion does this ālayavijñāna fall? In the root treatise it is stated: 'Furthermore, dependent on non-enlightenment, three kinds of characteristics are produced, which are associated with and not separated from that non-enlightenment. What are the three? The first is the karmic characteristic of avidyā: because of reliance on non-enlightenment, the citta is stirred, which is called karma. When enlightened, it is unmoved; when moved, there is suffering, because the fruit is not separated from the cause.' Sixth is the ālayavijñāna named 'Transforming Characteristic and Transforming Consciousness,' which refers to the characteristic of being able to perceive the objective realm together with the transforming consciousness, established separately as the ālaya. Thus, in the sūtra of the great immeasurable, it is stated: 'In the ālayavijñāna, seeing transforms with seeing, and seeing arises without seeing.' Under what determination and inclusion does this ālayavijñāna fall? In the root treatise it is stated: 'The second is the characteristic of the perceiver: because of reliance on motion, it can perceive; if unmoved, there is no seeing.' Seventh is the ālayavijñāna named 'Manifesting Characteristic and Consciousness,' which refers to the characteristic of the objective realm together with the manifesting consciousness, established separately as the ālaya. Thus, in the sūtra of the actual limit, it is stated: 'Distinctly and differently, it transforms present before the ground; differing in characteristics, it transforms operating with completeness; therefore it is named the ālayavijñāna. Furthermore, this ālayavijñāna is truly a vipāka and indeterminate dharma; because of its white and pure characteristic, it is sometimes named accomplishment.' Under what determination and inclusion does this ālayavijñāna fall? In the root treatise it is stated: 'The third is the characteristic of the objective realm: because of reliance on the perceiver, the objective realm falsely manifests; apart from the perceiver, there is no objective realm.' Eighth is the ālayavijñāna named 'Principle of the Nature of Tathatā,' which refers to the pure tathatā realized by correct wisdom, established separately as the ālaya. Thus, in the sūtra of the identical substance of all dharmas, it is stated: 'There is a consciousness; this consciousness is not included within the consciousness of consciousness; it is the so-called tathatā-ālayavijñāna.' Under what determination and inclusion does this ālayavijñāna fall? It is included within the pure prajñā-ground-of-essence tathatā. Ninth is the ālayavijñāna named 'Pure Initial Enlightenment,' which refers to the originally existing, pure, and white prajñā of initial enlightenment, established separately as the ālaya. Thus, in the sūtra of the fulfillment of the fruit, it is stated: 'The Buddha told the Bodhi Tree King: "The natural initial-enlightenment ālayavijñāna is always inseparable from pure original enlightenment; pure original enlightenment is always inseparable from the pure consciousness of initial enlightenment. Following the existence of that, this exists; following the existence of this, that exists; they are neither of the same kind nor of a different kind."' Under what determination and inclusion does this ālayavijñāna fall? In the root treatise it is stated: 'Regarding the meaning of original enlightenment, in contrast to initial enlightenment, it is identical with original enlightenment.' Tenth is the ālayavijñāna named 'Defiled and Pure Initial Enlightenment,' which refers to the prajñā of initial enlightenment that accords with conditions, established separately as the ālaya. Thus, in the sūtra of the fulfillment of the fruit, it is stated: 'Furthermore, Tree King, just as the pure consciousness of initial enlightenment and its own original enlightenment are spoken of, the defiled and pure initial-enlightenment ālayavijñāna, not preserving its own nature, is the conditioned arising of original enlightenment; it is also like this.' Under what determination and inclusion does this ālayavijñāna fall? In the root treatise it is stated: 'Regarding the meaning of initial enlightenment: dependent on original enlightenment, there is non-enlightenment; dependent on non-enlightenment, there is initial enlightenment. Moreover, because of awakening to the source of citta, it is named ultimate enlightenment; because of not awakening to the source of citta, it is non-ultimate enlightenment.' Having thus explained the gate of analyzing the characters and distinct characteristics of the storehouse consciousness, next is explained the gate of the universal consciousness's inclusion and production of completeness: 'This consciousness has two meanings, which can include all dharmas and produce all dharmas: the first is the meaning of enlightenment, and the second is the meaning of non-enlightenment,' which universally displays the supreme and complete characteristic of the great consciousness. What is this meaning? It refers to being fully endowed with two kinds of completeness: the first is the completeness of merits, and the second is the completeness of faults. Regarding the completeness of merits: the words and phrases of the meaning of enlightenment can include all immeasurable, boundless merits that exceed the sands of the Ganges, inseparable and uninterrupted; and they can produce all immeasurable, boundless merits that exceed the sands of the Ganges, inseparable and uninterrupted. Regarding the completeness of faults: the words and phrases of the meaning of non-enlightenment can include all immeasurable, boundless faults that exceed the sands of the Ganges, both separate and detached; and they can produce all immeasurable, boundless faults that exceed the sands of the Ganges, both separate and detached."