[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 55 # 宗鏡錄 55 English (machine translation) 55 - **Language:** English ### [55.1](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.1) Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Monastery. ### [55.2](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.2) Now, discussing the forms of the locus of mental phenomena, how many kinds are there in all? ### [55.3](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.3) Answer: There are five kinds: 1. extremely minute form; 2. extremely distant form; 3. form induced by reception; 4. conceptually constructed form; 5. form resulting from meditative absorption. First, extremely minute form has subtle atoms as its substance; it is merely analyzing those five faculties, five sense fields, four great elements, and forms resulting from meditative absorption down to the state of subtle atoms—these subtle atoms are precisely the substance of extremely minute form. Second, extremely distant form: that is, the six kinds of coarse forms in empty space, such as light, shade, brightness, and darkness. Now, analyzing these six kinds of coarse forms down to the state of subtle atoms, taking this subtle form constitutes the substance of extremely distant form. Furthermore, what is seen in the upper and lower spatial realms—blue, yellow, red, white, light, shade, brightness, and darkness—is collectively called the single manifest form of space; and that which appears in doors, windows, and gaps is collectively called distant form. Third, form induced by reception: 'reception' has the meaning of receiving; 'induced form' refers to the functioning that prevents \[bad actions\] and initiates \[good actions\] upon the seeds and actualities of volition, which is named induced form. The meaning is: owing to receiving it from the teacher's instruction, it serves as that which can induce and give rise to the functioning of preventing and initiating upon the seeds and actualities of volition; hence it is called induced form. Since this functioning of preventing and initiating cannot be manifested to others, it is also called non-manifest form; it takes non-manifest form as its substance. Fourth, conceptually constructed form: that is, conceptual construction by the deluded mind. Fifth, form resulting from meditative absorption: objects manifested within meditative absorption. The five kinds of form of the locus of mental phenomena described above are altogether divided into three approaches: 1. the approach of reflections; 2. the approach of the non-manifest; 3. the approach of results of meditative absorption. The first, the approach of reflections: 'reflection' has the meaning of a category; 'image' has the meaning of resemblance. That is, the transformed nimittabhāga belongs to the category of the real base and also resembles the real base; therefore it is called a reflected image. 'All subtle atoms' refers to the two forms of the extremely minute and the extremely distant. These are merely the contemplating mind analyzing the coarse into the fine and nominally positing subtle atoms; they are merely reflections of the contemplating mind and have no substantial reality at all. 'The solitary, dispersed mind' excludes \[the mind\] in meditative absorption and the lucid manovijñāna; here it takes exclusively the solitary, dim manovijñāna in the dispersed state. When this dispersed manovijñāna fabricates and takes as conditions the five faculties, the five sense fields, the moon in water, or images in a mirror, in that mental state it transforms and gives rise to conceptually constructed reflection nimittabhāgas. Because these are nominal and not real, together with the extremely minute and so forth, they are established under the single approach of reflections. ### [55.4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.4) Question: Take, for instance, the moon in water and images in a mirror: the eye consciousness also takes them as conditions; why do you say they are nominal and taken as conditions only by the manovijñāna? ### [55.5](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.5) Answer: The moon in water and images in a mirror are exclusively mental objects. Merely with water and mirror as conditions, the manovijñāna falsely conceptualizes that there is a moon and there is an image; they are not at all objects of the eye consciousness. They are also subsumed under conceptually constructed form. Furthermore, conceptual construction belongs to the deluded mind, while the extremely minute and so forth belong to the contemplating mind; because they are equally nominal reflections, they are grouped together. Second, the approach of the non-manifest: 1. Manifest form of restraint: this is precisely when receiving precepts before a teacher. Due to this manifest form, it can then perfume the seeds of wholesome volition to have the functioning of preventing and initiating, establishing its non-manifest form. 2. Manifest form of non-restraint: this is precisely when actively wielding a blade to take life and create karma. Due to this manifest form, it can then perfume the seeds of unwholesome volition to have the functioning of preventing and initiating, establishing its non-manifest form. As for intermediate manifest form: this is precisely when actively paying homage to the Buddha, walking the path, or driving, beating, and reviling. Due to these manifest and non-manifest forms, they can then perfume the seeds of wholesome or unwholesome volition to also have the functioning of preventing and initiating, establishing its non-manifest form. ### [55.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.6) Question: If the moon in water and images in a mirror are taken as conditions by the understanding mind of the sixth manovijñāna, and are exclusively nominal, being subsumed under forms such as long, short, square, and round, then they would be the lucid manovijñāna taking form objects as conditions; how could they be subsumed under conceptually constructed form taken as conditions by the solitary manovijñāna? ### [55.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.7) Answer: If one is wise, one understands that these seen shapes and appearances are nominal, and they are then subsumed under form objects. If one is deluded and does not understand, falsely grasping them as real and transforming reflections, these nominal nimittabhāgas are subsumed only under conceptually constructed form, embraced within the locus of mental phenomena. ### [55.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.8) Question: What is meant by saying that reflections are the objects of conditions of the two? ### [55.9](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.9) Answer: The first, which is immediate, is the mental image; that which is mediate is the underlying substance. First, to distinguish the mental image: the immediate objective condition means that each nimittabhāga and the cognising darśanabhāga are not separate in substance; it is the cognitive object upon which the darśanabhāga relies and is that which is deliberated upon. That which is relied upon is called the condition; that which is contemplated is called the cognitive object. By combining these two senses, it is called the 'objective condition'. This mental image has four designations: first, mental image; second, nimittabhāga; third, internal contemplated reliance; fourth, immediate objective condition. Next, to distinguish the underlying substance: if it is separate in substance from the cognising subject, it is the mediate objective condition. Because it is separated by the nimittabhāga, the cognising darśanabhāga is separate from the underlying substance, and therefore it is called separate. ### [55.10](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.10) Question: Since they are separate, how is it named an objective condition? ### [55.11](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.11) Answer: Because the underlying substance can give rise to the emergence of the nimittabhāga. By giving rise to the nimittabhāga, it causes the darśanabhāga to have something to contemplate; thus, because the underlying substance gives rise to the cognitive object, it is also called an objective condition. Because the immediate objective condition serves as its sovereign condition, it also obtains the name 'objective condition'. Because it gives rise to the cognitive object, it also has three designations: first, underlying substance; second, external contemplated reliance; third, mediate objective condition. That is, because the underlying substance can give rise to the nimittabhāga, the nimittabhāga gives rise to the darśanabhāga, the darśanabhāga gives rise to the svasaṃvittibhāga, and the svasaṃvittibhāga can give rise to the saṃvittisvasaṃvittibhāga. Thus, because the substance can give rise to the nimittabhāga that is contemplated and relied upon by oneself, it is said that the underlying substance is also called an objective condition. Furthermore, taking for example the consciousness of dharmas, which can discern all dharmas—namely, the sixth manovijñāna—it has altogether five types, all of which take the sphere of dharmas as their cognitive object: First, solitary manovijñāna in samādhi, which takes the cognitive object of samādhi as its object. Within the cognitive object of samādhi, there are principle and phenomena; within phenomena, there are the extremely minute, the extremely distant, and the forms included in the sphere of dharmas produced by mastery in samādhi. Second, solitary manovijñāna in distracted states, which takes as its cognitive object that which is induced by receipts, as well as the forms included in the sphere of dharmas arisen from conceptualisation, such as cognitive objects like sky-flowers, hare's horns, mirror images, the moon in water, and those produced by imaginative depiction; all these are subsumed under the sphere of dharmas. Third, solitary manovijñāna in dreams, which takes dream objects as its cognitive object, being forms included in the sphere of dharmas conceptually constructed. Fourth, clear manovijñāna, which relies on the gates of the five sense-faculties, cognises the five sensory objects together with the preceding five consciousnesses, and apprehends cognitive objects clearly; hence it is named 'clear manovijñāna'. Fifth, confused manovijñāna, which is a distracted manovijñāna that arises in a deranged manner within the five sense-faculties, yet does not cognise cognitive objects together with the five consciousnesses; for example, one afflicted by a fever sees blue as yellow—this is not the visual consciousness, but is due to this condition, taking conceptually constructed forms as its cognitive object. Furthermore, if it is clear manovijñāna, because it cognises the spheres of the five sensory objects together with the five \[consciousnesses\] at the gates of the five sense-faculties, it should take the five consciousnesses as its co-arising support. This excludes those arising solitarily. Those that arise solitarily are altogether of four kinds: First, solitary \[manovijñāna\] in samādhi, which takes the cognitive object of samādhi as its object and does not cognise together with the five consciousnesses. Second, solitary \[manovijñāna\] in dreams, which takes the sphere of dharma-objects as its cognitive object; the various signs in dreams are also arisen from conceptualisation. Third, solitary \[manovijñāna\] in distracted states, which fabricates objective signs, taking as its cognitive object forms arisen from conceptualisation. Fourth, confused manovijñāna, which is also called solitary, as may be understood. ### [55.12](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.12) Question: With how many caittas does the sixth consciousness associate? ### [55.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.13) Answer: The verse of the treatise says: 'These caittas are the universal, / the particular, the wholesome, the kleśas, / the upakleśas, and the aniyata; / they all associate with the three feelings.' These six transforming consciousnesses generally associate with six categories of caittas, namely the universal, and so forth. Always arising in reliance on citta, associating with citta, and bound to citta, they are therefore named caitta (belonging to citta), just as things belonging to oneself are designated 'mine'. With respect to the cognitive object, citta only apprehends the generic characteristic; caittas, with respect to that, also apprehend the specific characteristics, assisting in completing the tasks of citta, thus obtaining the name caitta. They are like a master painter and his apprentice, where one creates the sketch and the other fills in the colours. The Yogācārabhūmi says: 'Consciousness can discern the generic characteristic of an object; manaskāra discerns those of its characteristics that have not yet been discerned'—that is, the specific characteristics apprehended by the various caittas. 'Sparśa can discern its agreeable and other characteristics; vedanā can discern its embracing and other characteristics; saṃjñā can discern the characteristics that are the causes of verbal expression; cetanā can discern the characteristics that are the proper causes and so forth. Therefore, manaskāra and the rest are called mental factors (caittadharmas).' This indicates that caittas also cognise the generic characteristic. In another place it is further said: 'Chanda also can discern the characteristics of desirable objects; adhimokṣa also discerns the characteristics of determined objects; smṛti also can discern the characteristics of familiar objects; samādhi and prajñā also discern characteristics such as gain and loss.' From this, wholesome, defiled, and other \[states\] arise regarding cognitive objects; all caittadharmas concurrently apprehend the specific characteristics regarding the cognitive object. Regarding the differentiation of the six categories: the universal are five; the particular are also five; the wholesome are eleven; the kleśas are six; the upakleśas are twenty; the aniyata are four. These six categories total fifty-one. Because they are definitely obtainable in every mind; because they can arise toward distinct other objects; because they can only arise in wholesome minds; because their nature is subsumed under the root kleśas; because they are exclusively of a defiled nature like kleśas; and because they are indeterminate with respect to the wholesome, defiled, and so forth—down to the fact that because these six transforming consciousnesses are prone to shift and are indeterminate, they all can associate with the three feelings. This is because they all receive the agreeable, disagreeable, and neither-agreeable-nor-disagreeable characteristics: receiving agreeable objective characteristics, which brings comfort and joy to body and mind, is called pleasant feeling; receiving disagreeable objective characteristics, which oppresses body and mind, is called painful feeling; receiving neutral objective characteristics, which neither oppresses nor delights body and mind, is called neither-painful-nor-pleasant feeling. The commentary states: The upper three lines of the verse list the general names of the six categories of caittas; the one lower line directly explains the category of feeling. Regarding the cognitive functioning of caittas: citta apprehends the generic characteristic of an object; it merely apprehends generally and does not differentiate specifically. For instance, when it is said that it takes blue as its object, it only apprehends blue generally and does not differentiate further. Caittas, with respect to that, apprehend both generic and specific characteristics; therefore, the word 'also' is stated. As for the analogy of the master painter and apprentice creating the sketch and filling in the colours: 'master' means the painter, and 'apprentice' means the disciple. Just as when the master has already made the sketch and drawn the form, the disciple fills in the colours; because the colours are filled into the sketch and do not depart from the sketch, it is like apprehending the generic characteristic. When applying the colours, he causes its beauty and appeal to emerge, which is like also apprehending the specific characteristics. The apprehension of cognitive objects by citta and caittadharmas is also like this. 'Consciousness can discern the generic characteristic of an object' does not speak of apprehending specific characteristics, because it is the primary \[agent\]; if it apprehended specific characteristics, it would be a caitta. The single dharma of manaskāra can exclusively discern numerous specific characteristics; because manaskāra can cause citta and caittas to possess superior efficacy in apprehending cognitive objects, there is this general apprehension of the specific characteristics of multiple dharmas. The Yogācārabhūmi says: 'Taking manaskāra as the first'; this treatise takes sparśa as the first, because the combination is pre-eminent, each relying on one perspective. Sparśa can apprehend three \[characteristics\], namely, the agreeable, the disagreeable, and that which is contrary to both; in vedanā, there are embracing, damaging, that which is contrary to both, and so on. That saṃjñā can discern the characteristics that are the causes of verbal expression means that it can apprehend the delimiting characteristics of an object; namely, judging 'this is blue, this is not blue', and so on, it then gives rise to verbal expression; therefore, the characteristic of saṃjñā is the cause of verbal expression. Cetanā discerns the proper causes, improper causes, that which is contrary to both, and so on; these are the proper, improper, and other characteristics on the cognitive object, which are the causes of karma. 'Definitely obtainable in every mind' refers to the universal \[caittas\]; regardless of which mind it is, whenever it arises, they must be present. 'Arising toward distinct other objects' refers to the five particular \[caittas\]. 'Because they can only arise in wholesome minds' refers to the eleven wholesome dharmas, which exist only in wholesome minds. 'Their substance is the root that can generate the various defilements' refers to the six such as rāga. 'Being indeterminate with respect to wholesome and defiled minds' refers to the four aniyata, meaning that they are indeterminate with respect to minds of the three natures: wholesome, defiled, and neutral. 'Because these six transforming consciousnesses are prone to shift and are indeterminate' means: these six consciousnesses are not like the seventh and eighth; their substances are all prone to shift and are constantly indeterminate. 'Prone to shift' has the meaning of interruption and change; 'indeterminate' means that joyful, sorrowful, and equanimous dispositions arise alternately; therefore, they all apply to the three feelings. ### [55.14](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.14) Question: What are the states of manifestation of the six consciousnesses? ### [55.15](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.15) Answer: A verse in the Vijñaptimātratāsiddhi says: 'Relying upon the fundamental consciousness, / The five consciousnesses manifest according to conditions, / Either together or not together, / Just as billows rely upon water. / The mental consciousness constantly manifests and arises, / Except when born in the realm without thought, / And in the two thoughtless absorptions, / Sleep, and stupor.' / The 'fundamental consciousness' is the ādānavijñāna, because it is the root from which all defiled and pure consciousnesses arise. / 'Relying upon' means that the preceding six evolving consciousnesses take the fundamental consciousness as their common support. / The 'five consciousnesses' refer to the first five evolving consciousnesses, which are spoken of collectively because their types are similar. / The phrase 'manifest according to conditions' shows that they do not arise constantly. 'Conditions' refers to conditions such as attention, the faculties, and sense objects. This means that the collection of five consciousnesses internally relies on the fundamental consciousness, and externally relies on the assembly of various conditions such as attention, the five faculties, and sense objects before they can manifest. / Consequently, they arise 'either together or not together,' because the combination of external conditions may occur suddenly or gradually, just as the billows of water vary in quantity according to conditions. / The active aspects of the five evolving consciousnesses are coarse and fluctuating, and the various conditions they rely upon are mostly not complete at a given time; therefore, the times they arise are few, and the times they do not arise are many. / Although the sixth mental consciousness is also coarse and fluctuating, the conditions it relies upon are never absent, and it only fails to arise at certain times due to obstructing conditions. / The active aspects of the seventh and eighth consciousnesses are subtle, and the various conditions they rely upon are present at all times; hence there are no obstructing conditions that make them cease functioning entirely. / Furthermore, the collection of five consciousnesses is incapable of reflection and functions only at the outer gates; since their arising relies on many conditions, their interruptions are frequent and their actual manifestations are few. / The sixth mental consciousness is itself capable of reflection and functions at both inner and outer gates; it does not rely on many conditions, and except for five states, it is constantly able to manifest and arise. Therefore, its interruptions are few and its actual manifestations are frequent. For this reason, it is not said to 'manifest according to conditions.' / The commentary states: Regarding 'relying upon' meaning that the preceding six evolving consciousnesses take the fundamental consciousness as their common support, these preceding six consciousnesses take the fundamental consciousness as their common support, which is the manifesting fundamental consciousness, because all consciousnesses share it in common. The direct support is the seed consciousness, because their seeds are distinct. / 'The first five evolving consciousnesses are similar in type' has five aspects: first, they all rely upon material faculties; second, they all take material objects as objective support; third, they all cognize only the present; fourth, they are all obtained through direct perception; fifth, they all have interruptions. Since their types are similar, they are spoken of collectively. / Regarding 'just as the billows of water vary according to conditions,' the Saṃdhinirmocanasūtra states: 'Just as in a great torrent of water, if the condition for the arising of a single wave manifests, only a single wave turns; up to if the conditions for the arising of many waves manifest, many waves turn. The various consciousnesses are also like this: like a torrent of water, relying on the ādāna, up to the various consciousnesses being able to turn,' and so forth. / This uses billows as a metaphor for the five consciousnesses, and the torrent of water as a metaphor for the fundamental consciousness. / The collection of five consciousnesses cannot reflect because it lacks vitarka and vicāra; it cannot arise on its own because it relies on being induced by others. / The sixth mental consciousness is itself capable of reflection and functions at both inner and outer gates; except for the five states—the realm without thought, the absorption without thought, the absorption of cessation, sleep, and stupor—it is constantly able to manifest and arise. / Furthermore, an ancient commentary states: 'First, it is like many waves: relying on one great ocean, many waves arise. Second, it is like reflections in a mirror: relying on one great mirror, many reflections arise. The ocean and the mirror serve as metaphors for the fundamental mental consciousness, while the waves and reflections serve as metaphors for the evolving consciousnesses. Within a single thought-moment, there are four activities: first, the activity of cognizing the receptacle world; second, the activity of cognizing the support; third, the activity of cognizing the self; fourth, the activity of cognizing objects. All these cognitions can be found to turn together moment by moment. Therefore, a single consciousness has such distinct functional activities in a single moment.' / As a verse in the Ghanavyūhasūtra says: / 'Like rushing lightning and floating clouds, / They are all deceptive and unreal; / Like a craftsman making vases and the like, / They are formed through conceptual discrimination. / O virtuous sovereign, you should listen attentively: / The sentient beings of the world / Have their minds constantly covered by latent predispositions, / Giving rise to various types of conceptual proliferation. / Manas and the mental consciousness, / Along with the continuity of all the consciousnesses, / The five dharmas, the three natures, / And the two kinds of selflessness / Are constantly associated together. / Just as the wind strikes a torrent of water, / Causing the waves of the various consciousnesses to arise, / And the waves arise with the current never halting, / The ālaya is also like this. / The beginningless latent predispositions / Are just like that torrent of water: / Moved by the wind of objects, / They give rise to the waves of the various consciousnesses / With never a moment of cessation. / The eight flowing minds, / Though without multiple substances, / Either arise suddenly according to conditions, / Or at times are generated gradually. / Grasping objects is also like this, / Differentiated as gradual or sudden. / The mind turns toward houses, / Sun, moon, and stars, / Branches, leaves, flowers, and fruits of trees, / Mountains, forests, and hosts of armies. / Toward such places, / It can be generated both gradually and suddenly, / Mostly manifesting suddenly, / Or arising gradually with distinctions. / If at times in a dream / One sees objects previously experienced, / And when conceiving of initial birth / Up to old age and death, / Numbers and various things, / Contemplating phrases and meanings, / Viewing distinct patterns and colors, / Or partaking of fine foods and drinks, / Toward such objects / It can cognize them successively, / Or at times arise suddenly / And be able to apprehend them. / The nature of the mind is fundamentally pure / And cannot be conceived; / It is the wonderful matrix of the Tathāgata, / Like gold residing within ore. / The manas is generated from the storehouse consciousness, / And the remaining six are also like this. / The consciousnesses are of six kinds or more, / Differentiated throughout the three realms. / The ālaya, that which perfumes, / And the remaining mental dharmas and such, / All defiled and pure seeds, / Though dwelling together, are without defilement. / The Buddha lineage is also like this: / Definite or indefinite, it is constantly pure. / Just as seawater constantly abides / While billows move and change, / The ālaya is also like this. / Corresponding to the distinctions of the various bhūmis, / Cultivation has lower, middle, and higher grades; / Abandoning defilement, it becomes clearly evident.' / The above extensively clarifies that the mental faculty, in cognizing objects and discriminating them, is the most powerful among the consciousnesses. / Therefore, in all good and evil, the mind is the forerunner; the mind arises with swiftness; the mind precedes speech. When the mind is good, phenomena are correct; when the mind is evil, the objective sphere is aberrant. / It is like a single breath: inhale it and it is warm, blow it out and it is cold. It is like a single body of water: chill it and it congeals, warm it and it melts. How much more so the one mind: indulge it and it is ordinary, broaden it and it is sagely! Although its transformations differ, its true nature is never diminished. / As the Aṅgulimālīyasūtra says: 'Mind is the forerunner of dharmas; mind is supreme, mind-produced. With purified faith in the mental dharma, whether speaking or acting, happiness naturally follows oneself, like a shadow following the form. I spoke this verse for the Śrāvakayāna. / "Mind" means the sense of the tathāgatagarbha. If self-nature is pure, mind is the tathāgatagarbha, supreme over all dharmas; all dharmas are produced by the tathāgatagarbha. And through purified faith in the mental dharma, all kleśas are severed, because the self-realm is seen. If one has purified faith in oneself having the tathāgatagarbha, then when speaking or acting, at the time of attaining Buddhahood, whether speaking or acting, one delivers all the world. Just as a person sees their shadow, seeing the tathāgatagarbha is also like this. Therefore, it is said to follow along like a shadow. / "Mind is the forerunner of dharmas; mind is supreme, mind-produced. With evil in the mental dharma, whether speaking or acting, manifold sufferings naturally follow oneself, like a wheel following the tracks." This verse speaks of the meaning of kleśa. Evil in the mental dharma means being covered by immeasurable kleśas and committing various evils; hence it is called evil. When the naturally pure mind, the tathāgatagarbha, enters into the sense of immeasurable kleśas, it is agitated and turbid without rest; therefore, whether speaking or acting, all manifold sufferings constantly follow without interruption. / "Like a wheel following the tracks" means that all evils accumulate, turning the cycle of saṃsāra, so that all sentient beings are in the three evil destinies like a wheel following the tracks. Therefore it is said: for those who are sluggish in merit, the mind takes delight in evil dharmas.' / The explanation says: If in a single thought the mind is pure, seeing the nature of the tathāgatagarbha, one can deliver oneself and deliver others, experiencing the bliss of quietude and cessation, like a shadow following the body. If in a single thought the mind is evil, entering the net of defilement and falling into the various destinies, one undergoes the suffering of saṃsāra, like a wheel following the tracks. / The metaphor of the shadow following represents never being separated; the metaphor of the wheel's tracks represents revolving with great speed. / Therefore, good and evil follow the mind without ever being interrupted. If one sees correctly, there is liberation right where one is. / For this reason, the Mahāyāna Adhyardhaśatikā Prajñāpāramitāsūtra says: 'Therefore, the bodhisattva observes the five hindrances: from what cause do they arise, and how are they cast far away? The bodhisattva should first contemplate that sensual desire is like the moon in water: when the water moves, the moon moves; when the mind arises, dharmas arise. The mind of greedy desire is also like this, never abiding from thought to thought, swiftly arising and swiftly ceasing.' / The Mahāyāna Mūlajātahṛdayabhūmidhyānasūtra says: 'With a pure mind as the root of good karma, and with an unwholesome mind as the root of evil karma: because the mind is pure, the world is pure; because the mind is impure, the world is impure. In my Buddhadharma, the mind is taken as the master; among all dharmas, there is none that does not come from the mind.' / For instance, when Jyotika was born in the midst of fierce fire, the fire could not harm him; the Buddha said: 'This is the child's karmic retribution, not my doing.' Thus we know that it is created by one's own mind, and cannot be altered by another's power. Then the path of rising and falling is not far off; the retributions of black and white are present right here. Although the karmic retributions of good and evil are different, they all manifest from the mirror of the mind of conceptual discrimination. / As a verse in the Laṅkāvatārasūtra says: / 'Just as an image in a mirror, / Though seen, does not exist, / So does the mind-mirror of habituation see; / Ordinary people say there are two. / Not knowing it is only mind that is seen, / They therefore discriminate two; / If one knows only mind as it truly is, / Discrimination does not arise.' / Thus we know that if one truly recognizes the mind, just like seeing the reflection of one's own face in a mirror, one will ultimately never falsely give rise to grasping toward external dust. Once the bond of characteristics is untied, the ocean of karma is completely dried up. / As the Bhadrakalpikasūtra says: 'Extinguishing all existing karmas / And beholding the source of all sentient beings: / This is called wisdom.' ### [55.16](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.16) Question: Regarding the mental consciousness not arising in five states, what are the characteristics of the five states that can cause the mental consciousness not to arise? ### [55.17](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.17) Answer: The Vijñaptimātratāsiddhiśāstra states: "The heaven without conceptualisation refers to those who, having cultivated that meditative absorption, through the force of disgust toward coarse conceptualisation are born in that heaven; contrary to the non-constant mental states and their associates, with the cessation of conceptualisation as foremost, it is named the heaven without conceptualisation. As for the two absorptions without citta, they refer to the absorption without conceptualisation and the absorption of cessation; both lack the six consciousnesses, and are therefore named 'without citta'. The absorption without conceptualisation means that an ordinary worldling suppresses craving for the realm of universal purity (śubhakṛtsna), but has not yet suppressed the defilements above it; preceded by the mental orientation of conceptualising transcendence, he brings about the cessation of non-constant mental states and their associates. With the cessation of conceptualisation as foremost, the name 'without conceptualisation' is established; because it brings about physical tranquillity and harmony, it is also called an absorption (samāpatti). The absorption of cessation means that an arhat (aśaikṣa) or a noble trainee (śaikṣa) has already subdued afflictions and abandoned craving for the sphere of nothingness, while craving for what is higher is indeterminate; preceded by the mental orientation of conceptualising cessation, he brings about the cessation of the non-constant mental states and the constant defiled mental states and their associates. The name 'cessation' is established; because it brings about mental tranquillity and harmony, it is also called an absorption. Citta-less sleep and fainting refer to extremely deep sleep and fainting that prevent all of the first six consciousnesses from occurring as active manifestations." In these five states, ordinary worldlings have four, excluding being in the absorption of cessation. Noble ones have only the latter three. Among them, Tathāgatas and sovereign bodhisattvas have only one, because they are free from sleep and fainting. The commentary explains: "The 'force of disgust toward coarse conceptualisation' in the heaven without conceptualisation means that non-Buddhists consider conceptualisation to be the cause of saṃsāra, and so they have a particular aversion to it. It is solely conceptualisation of the first six consciousnesses, not the seventh and eighth; therefore it is called 'coarse conceptualisation', because subtle conceptualisation remains. They extinguish the six consciousnesses, but the seventh and eighth are subtle; they cannot know them, and thus do not extinguish them. 'The absorption without conceptualisation suppresses craving for the universal purity' means that craving up to the third dhyāna is absent, but craving for the fourth dhyāna and above is not yet suppressed; this illustrates freedom from desire. 'Conceptualising transcendence' shows that conceptualisation is taken to be the thought of nirvāṇa itself. 'The cessation of non-constant \[mental states\], etc.' shows the quantity of consciousnesses extinguished. Those who suppress defilement through mental orientation and enter the absorption view conceptualisation as like a disease, a boil, an arrow; amid the various conceptualisations that arise, they dwell in aversion and renunciation. Deeming only conceptual absence to be tranquil and sublime, they hold the citta and dwell within conceptual absence. Thus, gradually detaching from all cognitive objects, the citta becomes tranquil and ceases. 'The absorption of cessation means that an arhat, etc.': noble trainees exclude those of the first two fruits, referring only to the third-fruit practitioner who is a body-witness non-returner (anāgāmin). Among trainees, ordinary worldlings are excluded. 'Detached from craving for the sphere of nothingness, while higher craving does not obstruct the absorption' is because the absorption of cessation arises solely on the basis of \[the sphere of\] neither-conceptualisation-nor-non-conceptualisation. This is spoken of as detachment based on practitioners of the two vehicles who are newly cultivating it; bodhisattvas suppress craving without abandoning it. This is also called the absorption of the cessation of sensation and conceptualisation. In 'In these five states, ordinary worldlings have four, etc.', excluding the absorption of cessation, noble ones have only the latter three; buddhas and bodhisattvas from the eighth stage onwards have only the one absorption of cessation, and lack the two of sleep and fainting, because these are unwholesome phenomena. Although they appear to sleep, in reality they do not. The trainees of the two vehicles also have fainting." ### [55.18](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.18) Question: Both the absorption of cessation and the absorption without conceptualisation are called 'without citta'. What is the difference between these two absorptions? ### [55.19](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.19) Answer: There are four different meanings. Ancient commentaries explain: First, difference in terms of the person who attains it: the absorption of cessation is attained by noble persons, whereas \[the absorption\] without conceptualisation is attained by ordinary worldlings. Second, difference in aspiration: those entering the absorption of cessation enter it by forming the thought of true pacification and seeking merit; those entering the absorption without conceptualisation enter it by forming the thought of liberation. Third, difference in bringing about or not bringing about karmic fruit: the absorption without conceptualisation is with outflows, and can bring about the distinctive karmic fruit of the heaven without conceptualisation; the absorption of cessation is without outflows, and does not bring about fruit in the three realms. Fourth, difference in the quantity of consciousnesses extinguished: the absorption of cessation extinguishes more consciousness, also extinguishing the defiled portion of the seventh manas; the absorption without conceptualisation extinguishes less consciousness, only extinguishing the first six consciousnesses in vain. ### [55.20](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.20) Question: If such states as cessation and citta-lessness are indeed 'without citta', why do they not transcend the three realms? ### [55.21](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.21) Answer: 'Without citta' merely means that the coarse mind of the first six consciousnesses is suppressed, and for this reason is called 'without citta'; the citta of the seventh and eighth consciousnesses still remains, so it is not completely without citta. As the Karmasiddhiprakaraṇa says: "There are two kinds of citta: first, the accumulative and arising citta, because it is the locus where immeasurable seeds are gathered and arise; second, the variegated citta, because its cognitive objects and active modes operate with distinction. In states such as the absorption of cessation, the second citta is lacking, so it is called 'without citta'. Just as a one-legged horse lacks one leg and is therefore also called 'legless'." ### [55.22](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.22) Question: The five sense faculties and the four great elements constitute all internal and external phenomena. Which phenomena possess greatness, and which phenomena possess the nature of a seed? ### [55.23](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.23) Answer: Ancient commentaries analyse this through four propositions: First, that which is great but not a seed: namely, empty space. Because it is all-pervading, it is great; because it does not generate, it is not a seed. Second, that which is a seed but not great: namely, the five sense faculties, and so forth. Because they can generate, they are called seeds; because they are not all-pervading, they are not great. Third, that which is both a seed and great: namely, earth, water, and so forth. Because their substance is vast, they are called great; because they serve as the support for derivative matter, they are called seeds. Fourth, that which is neither great nor a seed: namely, śrāvakas inclined toward extinction. ### [55.24](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.24) Question: The six faculties are divided into seeing, hearing, sensing, and knowing. How many means of valid cognition (pramāṇa) do they possess altogether? ### [55.25](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.25) Answer: According to the Yogācārabhūmiśāstra, there are three means of valid cognition: first, direct perception (pratyakṣa); second, inference (anumāna); third, scriptural authority (āptāgama). The treatise states: "The three means of valid cognition establish the six faculties. The citta and mental factors of the eye faculty relying on direct perception are called 'seeing'. The citta and mental factors relying on the remaining five faculties, such as the ear, are called 'knowing'. The citta and mental factors relying on inference are called 'sensing'. The citta and mental factors relying on scriptural authority are called 'hearing'." It also says: "Conventions of seeing and knowing rely on direct perception; conventions of sensing rely on inference; conventions of hearing rely on scriptural authority." The commentary explains: "'Direct perception' means that the object is immediately present before one, clearly and distinctly apprehended; this is called direct perception. The citta and mental factors of the eye are called 'seeing'. When the citta and mental factors of the five faculties such as the ear apprehend their own objects in direct perception, they are collectively called 'knowing'. The citta and mental factors of the mental faculty cognising and discerning objects in inference are called 'sensing'—just as seeing horns over a wall leads one to infer that there is an ox; inferential deduction belongs solely to the mental faculty. The citta and mental factors relying on scriptural authority are called 'hearing'—namely, the verbal teachings of the supreme noble ones are called scriptural authority, also termed 'valid cognition of the noble word'. In India, when discerning phenomena, one must possess these three means of valid cognition." ### [55.26](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.26) Question: Among the four great elements and the six faculties, which serves as the master? ### [55.27](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.27) Answer: Citta serves as the master. Because the four great elements and the rest have no self-nature, they mutually lack efficacy; existing because of citta, it is therefore called the master. The Sutra of the Buddha's Last Teaching says: "Among these five faculties, citta is their master." This explains that at the inception of entering the womb, citta precedes all the faculties, and is therefore called the master. However, although it is the master for a single period, it is not fixed. The Tiantai teaching clarifies that this citta cannot control the various faculties. Citta is the general gateway of reception: when the body is ill, citta is also ill along with it; how could it be the master? Or, at times, mastery is discussed reciprocally: for example, earth possesses four subtle atoms and is thus dull, being controlled by water; water possesses three subtle atoms, being controlled by fire; fire possesses only two subtle atoms, being controlled by wind; wind possesses one subtle atom, being controlled by citta; citta possesses no subtle atoms, and therefore can be the master. Yet it is in turn afflicted by the four great elements, so its role as master is not established; thus there is no definitive master. Furthermore, if the four great elements were each to maintain their own nature, earth maintaining the nature of solidity should not move; water maintaining the nature of moisture should not form waves; fire maintaining the nature of heat should not form flames; wind maintaining the nature of motility should not uphold anything. Because they lose their fundamental nature, they are not real; because they are not real, they are empty. The Qing Guanyin Jing states: "Earth has no solid nature; the nature of water does not abide; fire arises from conditions; the nature of wind is unobstructed. Each and every one enters the limit of reality (bhūtakoṭi)." Moreover, citta is also not fixed: good and evil mutually displace one another, drawn by karma that is strong or karma that is mature. The Vijñaptimātratāsiddhiśāstra says: "Citta, manas, and vijñāna are different names for one single dharma: in relation to mental factors it is called citta, as that which can generate it is called manas, and through discernment it is called vijñāna." Furthermore, arising first it is citta, arising next it is manas, and discerning afterward it is vijñāna. Or, although the mind in this life performs good, if unwholesome karma from past lives has ripened, once it coincides with the time, one immediately receives an unwholesome retribution; thus one is drawn by mature karma. Or, although the mind during an entire lifetime has performed evil, if at the time of death a good mind is vehement, one immediately ascends in accordance with the good; thus one is drawn by strong karma. From this it is known that among worldly phenomena, not a single dharma definitely possesses an intrinsic nature; they merely turn in accordance with conditions, and cannot be grasped from moment to moment. Therefore, one must not fixate upon a single gate and produce grasping and rejecting. Since each and every dharma has neither substance nor function, lacks autonomy, and cannot be grasped from moment to moment, all completely enter the limit of reality. Within the limit of reality, both names and meanings entirely cease. Just as the four eyes enter the Buddha-eye and the ten knowledges enter the knowledge of reality, they all lose their designations. Like things thrown into honey, or rivers joining the sea, their diverse individual tastes never fail to be sweet or salty. Just as the ten thousand dharmas return into the mirror of the source, they together follow the one path. ### [55.28](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.28) Question: Establishing the names of the six consciousnesses according to their respective objects is spoken in terms of when the five physical faculties are not yet sovereign. In the state of sovereignty, how are they distinguished? ### [55.29](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.29) Answer: In the state of sovereignty, the faculties function interchangeably. As the Lotus Sūtra explains, the nose faculty is able to see forms, contemplate the mind, and so forth. The treatise says: "If sovereignty is attained, the faculties function interchangeably; a single faculty gives rise to consciousness and cognises all objects, and one may simply speak according to the faculty without the fault of mutual confusion." Furthermore, the Buddhabhūmisūtra says that the wisdom of accomplishable action (kṛtyānuṣṭhānajñāna) decisively evaluates the distinctions in the mental actions of sentient beings, raises the transformations of the three karmas, gives the four kinds of answers, and so forth. If it did not pervade all objects, it would not have this capability. The commentary explains: "The transformations of the three karmas consist of ten kinds in all. The Buddhabhūmisūtra states that bodily transformations are three: first, manifesting the transformation of supernormal powers; second, manifesting the transformation of taking birth; third, manifesting the transformation of karmic fruit. Verbal transformations are also three: first, verbal transformation of congratulation and comfort; second, verbal transformation of expedient means; third, verbal transformation of discriminating phenomena. Mental transformations are four: first, mental transformation of decisive discernment; second, mental transformation of intentional action; third, mental transformation of initiation; fourth, mental transformation of reception. Among the transformations of reception, the four kinds of answers are: first, a direct categorical answer; second, an answer by distinction; third, an answer by counter-question; fourth, an answer by silence. The above characteristics of the six consciousnesses collectively form the gateways of the three karmas. Before the transformation of the basis (āśrayaparivṛtti), one follows the stream and pursues objects, giving rise to defiled seeds and binding the roots of birth and death, merely producing hindrances and entanglements, wrapped solely in suffering and its origin, turning one's back on the pure nature of awakening and uniting with the delusive dust of realms and sense-bases, erecting the walls of the three existences and making the waves of the four floods. Reaching the state of the transformation of the basis, one accords with reality and reverses the stream; moving in accord with wisdom, one accomplishes untainted goodness, subsumed under the truth of the path and corresponding to the correct principle. One manifests the mind of sublime observation, resolves the net of doubts of the four modes of birth, becomes the wisdom of accomplishable action, and initiates the source of transformation of the three wheels. If one investigates it within the mind, afflictions are the sublime functioning of bodhi; if one loses the intended purport, the permanent and joyful become the suffering wheel of arising and cessation. Therefore know that defilement and purity are not external; gain and loss reside in oneself. It is like turning the hand over and back, or like a person drunk and sober. How so? Turning the hand palm-up is the hand; turning it palm-down is also the hand. Yet the time of palm-up is not the time of palm-down, and the time of palm-down is not the time of palm-up, but neither is separate from the hand. The drunk is a person; the sober is also a person. Yet the time of drunkenness is not the time of sobriety, and the time of sobriety is not the time of drunkenness, but there is no sobriety separate from drunkenness, nor is drunkenness identical to sobriety. Just as delusion is citta, awakening is also citta; yet the time of delusion is not the time of awakening, and the time of awakening is not the time of delusion. Nevertheless, delusion and awakening are not different; it is merely that the timing differs. It resides solely in prajñā, transforming as occasions arise; the one substance does not shift, while the thousand distinctions are spontaneously differentiated. Deluded to it, one vainly suffers sinking and drowning, thought by thought becoming an ordinary worldling; awakened to it, one is fundamentally and spontaneously complete and luminous, mind by mind realising the noble state." _First 29 of 38 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55)_ ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.55.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55) · Pramāṇa