宗鏡錄 56

English (machine translation) 56

Language: English

56.8 — 4 parts

56.1

Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Temple

Now, among the three transformers, the eight consciousnesses have already been discussed. Now, relying on the sūtras and treatises, there are further multiple approaches: unfolded, they are boundless; folded up, they are a single path. The sūtras also explain that there are nine kinds of consciousness, because the nature of consciousness is included; or because the eighth consciousness is distinguished into defiled and pure, it is therefore said that there are nine consciousnesses. It is not that the dependent nature has nine distinct substances, nor that its substantial category has nine distinct consciousnesses. As for the nine consciousnesses, the eighth is divided into two as defiled and pure, taking the defiled as with-outflows and the pure as without-outflows. The first seven consciousnesses are not divided into defiled and pure, because they are all subsumed under the transforming consciousnesses (pravṛttivijñāna). Since the eighth is not a transforming consciousness, it alone is divided into two, namely the defiled and the pure; combined with the preceding seven kinds, they therefore constitute nine consciousnesses.

56.3

Question: By what sūtras and treatises is it proven that there are nine consciousnesses?

56.4

Answer: The Laṅkāvatārasūtra states in a verse:
“Due to false discrimination,
Consciousness is thereby produced.
The eight and nine consciousnesses are diverse,
Like waves upon the ocean’s springs.”
Furthermore, the Vajrasamādhisūtra states: “At that time, the Bodhisattva Apratiṣṭhita said to the Buddha: ‘World-Honoured One, through what sharp turning does one turn all the sentient consciousnesses of sentient beings so that they enter the amala?’ The Buddha said: ‘The Buddhas, the Tathāgatas, constantly turn all consciousnesses into the amala by means of a single awakening. Why is this? The original awakening of all sentient beings constantly awakens all sentient beings with a single awakening, causing those sentient beings to all attain original awakening and to realize that all sentient consciousnesses are empty, tranquil, and unproduced. Why is this? Because their definite original nature is originally unmoving.’”
The treatise commentary states: “All sentient consciousnesses are the eight consciousnesses; the amala is the ninth consciousness.”
A past master of virtue stated: “As for ‘all is made by the mind alone,’ since the fruit of Buddhahood accords with the mind, the Buddha is also made by the mind. This means that bodhi of the fourfold wisdom is made by the pure eighth consciousness. If taken from the root, it is the pure eighth. According to Tripiṭaka Master Paramārtha, this pure consciousness of the Buddha is designated as the ninth and named the amalavijñāna. The Tang Tripiṭaka Master [Xuanzang] stated: ‘This is translated as untainted; it is the eighth vipāka[-vijñāna].’ That is, at the time of attaining Buddhahood, the eighth is transformed and perfected; there is no separate ninth. If according to the Ghanavyūhasūtra, the text explains it fully: the sūtra states, ‘The mind has eight consciousnesses, or again there are nine.’ It also states: ‘The pure womb (garbha) of the Tathāgata is also called untainted wisdom.’ This is identical to the ninth established by Paramārtha, because it has emerged from obscurations, unlike the vipāka[-consciousness] which constitutes the nine realms of existence. Furthermore, the ‘Chapter on the Nine Consciousnesses’ in the *Fakue-tsang lun (*Decisive Pitaka Treatise) translated by Paramārtha states: ‘The ninth is the amalavijñāna.’ The Tripiṭaka Master explained: ‘The amalavijñāna is of two kinds: the first is that which is cognized (the objective support), which is tathatā; the second is original awakening, which is the wisdom of tathatā. The cognizing is the non-empty womb (garbha), and the cognized is the empty tathāgatagarbha. If according to a general discussion, both take tathatā as their substance.’
The Huayan Treatise explains: ‘The Sandhinirmocanasūtra states that the ninth consciousness is the purely clean, untainted consciousness, like a rushing torrent that produces many waves. All the waves and so forth rely on the water; the fifth, sixth, seventh, and eighth [consciousnesses] all rely on the ādānavijñāna.’ It also states: ‘Thus, although the bodhisattva takes the knowledge of the stability of phenomena (dharmasthitijñāna) as their reliance and establishment, the intention of this sūtra is to make clear, directly within consciousness, that the substance of consciousness is originally nothing but true wisdom. Like that rushing torrent, waves are produced without departing from the substance of the water. Again, like a clear mirror, relying on its pure substance without discrimination, it holds many reflected images, not obstructing their presence yet ever being devoid [of them]. In this way, the characteristics of consciousness manifested by one’s own mind do not depart from the effortless pure wisdom of the original substance. The reflected images manifested are completely free from grasping at self and other, internal and external; their spontaneous function accords with wisdom, devoid of discrimination.’ The sūtra also states: ‘The ādānavijñāna is exceedingly profound and subtle.’ ‘Profound and subtle’ means guiding the worldly flow to consummate wisdom on the basis of consciousness. It is not like the two vehicles and the bodhisattvas of the gradual initial stages who destroy characteristics to realize emptiness; nor is it like ordinary persons who are attached [to phenomena] as real existents. Because it is unlike them, it is neither empty nor existent. What phenomenon is not empty? Because wisdom can accord with conditions, illuminate capacities, and benefit beings. What phenomenon is not existent? Because when wisdom is directly according with conditions, it is devoid of nature and characteristics, and devoid of arising, abiding, and ceasing.
The Avataṃsakasūtra, however, is not like this. It only reveals the Buddha's substance and function of the fundamental wisdom of the one true original body and original dharmadhātu. Blending the sea of true nature, characteristics, Dharma[-kāya], and Sambhoga[-kāya], it directly reveals the virtues of the Buddha fruit—the fundamental wisdom of the one true dharmadhātu—for those of the highest faculties, serving as the gateway to open, reveal, awaken to, and enter it. It does not discuss the consciousnesses and so forth that arise in accordance with delusion. Just as in the Lotus Sūtra, [the Buddha] appears in the world to show and awaken sentient beings through the Buddha’s wisdom and cause them to attain purity, not for the sake of the other vehicles, whether two or three. The general meaning of the present Mirror of the Source also accords with this explanation: it merely marks first the expedient gate of the stages of the consciousnesses, and afterwards harmonizes them with true wisdom. Yet it is neither identical to consciousness nor separate from consciousness; only when one perceives the true nature of consciousness-only does one mirror this meaning. It is like a precious mirror universally presenting all images, or like the ocean seal (sāgaramudrā) suddenly manifesting the myriad forms; all phenomena are simultaneous, with no before or after.
Furthermore, the Explanation of the Mahāyāna Treatise (*Shi Moheyan lun) states: ‘In gathering the diverse scriptures spoken by the Sage throughout his teaching career, there are in all ten kinds of consciousness.
First, establishing a single consciousness that subsumes all consciousnesses. Here there are four:
1. Establishing the consciousness of all-one-mind, subsuming all consciousnesses. That is, by means of the consciousness of the one mind, it pervades the two kinds of mastery, leaving nothing unestablished. In the One Mind Dharma Sūtra it is said: “At that time, Mañjuśrī, receiving the sovereign spiritual power of the Buddha, said to the Buddha: ‘World-Honoured One, how many kinds of consciousness are taught? What are their substance and characteristics? I pray you will differentiate and explain them for me.’ At that time, the World-Honoured One addressed Mañjuśrī: ‘Good indeed, good indeed, Mañjuśrī! For the sake of the great assembly, you ought to ask about this matter. Listen attentively, listen attentively, and reflect well on it! I shall analyze and explain it for you.’ Thereupon Mañjuśrī said to the Buddha: ‘Good, World-Honoured One, I wish to hear it.’ The Buddha told Mañjuśrī: ‘I establish only a single consciousness; the remaining consciousnesses are not established. Why is this? The single consciousness is the multiple single consciousnesses. This consciousness possesses diverse powers and can produce all kinds of names, yet it is solely one consciousness, ultimately devoid of other phenomena. Therefore I say I establish only a single consciousness, and the remaining consciousnesses are not established.’”
2. Establishing the ālayavijñāna, subsuming all consciousnesses. That is, because the ālayavijñāna is fully endowed with the meaning of obstruction and the meaning of non-obstruction, leaving nothing ungathered. In the Ālayavijñāna Sūtra it is said: “At that time, the Bodhisattva Avalokiteśvara said to the Buddha: ‘World-Honoured One, why is it called the consciousness that penetrates general characteristics? By what meaning is it named general characteristics?’ The Buddha told the Bodhisattva Avalokiteśvara: ‘The consciousness that penetrates general characteristics is the ālayavijñāna. This consciousness has obstructive affairs and non-obstructive affairs; it possesses all phenomena and is fully equipped with all phenomena. For example, the great ocean serves as the general name for the water, waves, and so forth. By this meaning it is called the general characteristic.’”
3. Establishing the manas-consciousness, subsuming all consciousnesses. That is, because the manas-consciousness is fully endowed with eleven meanings, leaving nothing ungathered. In the Revelation Sūtra it is said: “Although diverse mind-consciousnesses are limitless, they are solely the turning of manas, devoid of other phenomena. Why is this? Because this manas-consciousness is fully endowed with eleven meanings and leaves nothing unfabricated.”
4. Establishing four kinds of consciousness: first, establishing a single mental consciousness (manovijñāna), subsuming all consciousnesses. That is, because the mental consciousness possesses the seven kinds of transformative masteries, performing their functions accordingly. In the Seven Transformations Sūtra it is said: “For example, a magician is only a single person, yet by the power of magical arts transforms into seven persons. Foolish people see them and think there are seven persons, but the wise see only one person and no other seven persons. The magician of the mental consciousness is also like this: it is only a single consciousness that can perform seven functions. Ordinary persons think there are seven functions, but the awakened see only the mental consciousness and no other seven functions.” This is called establishing the identical single consciousness, as spoken in the four kinds of sūtras.
Second, establishing two kinds of consciousness, subsuming all consciousnesses: 1. the ālayavijñāna; 2. the mental consciousness. As for the ālayavijñāna, it collectively comprises the three consciousnesses of karma, transformation, and manifestation. As for the mental consciousness, it collectively comprises the seven kinds of evolving consciousnesses (pravṛttivijñāna). In the Laṅkāvatārasūtra it is said: “Mahāmati, broadly explained there are eight kinds of consciousness, but briefly explained there are two kinds: 1. the perceptual consciousness (vijñaptivijñāna); 2. the object-discriminating consciousness (vastuprativijñaptivijñāna),” up to the broad explanation.
Third, establishing three kinds of consciousness, subsuming all consciousnesses: 1. the ālayavijñāna; 2. the manas-consciousness; 3. the mental consciousness. The ālayavijñāna collectively comprises the consciousness of the three characteristics; the manas-consciousness directly denotes the mental faculty (indriya); the mental consciousness collectively comprises the six kinds of evolving consciousnesses. In the Cloud of Compassion Sūtra it is said: “Furthermore, Revered Leader, broadly explained there are ten kinds of consciousness, but in general there are three kinds of consciousness: 1. the consciousness of subtle nature; 2. the consciousness of faculty nature; 3. the consciousness of separation,” up to the broad explanation.
Fourth, establishing four kinds of consciousness, subsuming all consciousnesses: namely, adding the one-mind consciousness to the previous three. In the Non-characteristics Sūtra it is said: “Although the phenomena of consciousness are limitless, they do not exceed four kinds of consciousness: 1. the original single consciousness as support; 2. the receptacle-store consciousness capable of supporting; 3. the mind-holding consciousness; 4. the universally discriminating consciousness,” up to the broad explanation.
Fifth, establishing five kinds of consciousness, subsuming all consciousnesses: namely, adding the consciousness that conforms and turns everywhere to the previous four. In the Great Limitless Sūtra it is said: “Furthermore, there is a consciousness that is not subsumed by any specific consciousness yet pervades every specific consciousness: namely, the consciousness that conforms and turns.”
Sixth, establishing six kinds of consciousness, subsuming all consciousnesses: namely, the five distinct consciousnesses of the eye and so forth, and the sixth, the mental consciousness. In the Four Noble Truths Sūtra it is said: “The Buddha addressed King of Trees: ‘For the sake of sentient beings of lesser faculties, with an intentional meaning I have spoken thus: There are only six consciousnesses, devoid of any other consciousnesses. Yet my true original intention was to make them know that within the six consciousnesses all consciousnesses are complete. Thus did I proclaim in the midst of the great assembly.’”
Seventh, establishing seven kinds of consciousness, subsuming all consciousnesses: namely, adding the manas-consciousness to the previous six consciousnesses. In the Dharma Door Sūtra it is said: “Furthermore, Mañjuśrī, the phenomena of consciousness are of seven kinds: namely, the six consciousness bodies and the manas-consciousness. These seven consciousnesses evolve either simultaneously or sequentially. Furthermore, because the seventh consciousness possesses superior power, at times it performs the function of holding the store, and at times it serves as the support for discrimination.”
Eighth, establishing eight kinds of consciousness, subsuming all consciousnesses: namely, adding the ālayavijñāna to the previous seven. In the Path Wisdom Sūtra it is said: “The mind kings are eight: 1. the eye-consciousness mind king, up to 8. the vipāka-grasping consciousness mind king. The diverse phenomena of consciousness do not exceed this number.”
Ninth, establishing nine kinds of consciousness, subsuming all consciousnesses: namely, adding the amalavijñāna to the previous eight. In the Vajrasamādhi Sūtra it is said: “At that time, the Bodhisattva Apratiṣṭhita said to the Buddha: ‘World-Honoured One, through what sharp turning does one turn all the sentient consciousnesses of sentient beings so that they enter the amala?’ The Buddha said: ‘The Buddhas, the Tathāgatas, constantly turn all consciousnesses into the amala by means of a single awakening.’”
Tenth, establishing ten kinds of consciousness, subsuming all consciousnesses: namely, adding the consciousness of all-one-mind to the previous nine. In the Dharma Door Sūtra it is said: “Although the measures of mind are limitless, they do not exceed ten consciousnesses.”’
Furthermore, the Mahāyānasaṃgraha explains eleven kinds of consciousness. Due to the fundamental consciousness being able to transform into eleven consciousnesses, the fundamental consciousness is the seed of the eleven consciousnesses. Discrimination is the nature of consciousness. What does the nature of consciousness discriminate? It discriminates the non-existent as existent; therefore it is said to be false. Discrimination is the cause, and falsity is the fruit. Through this discriminating nature, all seeds are exhausted and subsumed. The distinctions of the consciousnesses are eleven:
1. body consciousness,
2. embodied-being consciousness,
3. experiencer consciousness,
4. object-to-be-experienced consciousness,
5. correct-experiencing consciousness,
6. temporal consciousness,
7. number consciousness,
8. place consciousness,
9. conventional expression consciousness,
10. self-other distinction consciousness,
11. saṃsāra-of-the-two-paths-of-good-and-evil consciousness.
The nine consciousnesses from the body consciousness to the conventional expression consciousness are produced from the perfumed seeds of conventional expression. The self-other distinction consciousness is produced from the perfumed seeds of the view of self. The saṃsāra-of-the-two-paths-of-good-and-evil consciousness is produced from the perfumed seeds of the branches of existence (bhavāṅga).
The body consciousness refers to the five realms of the eye and so forth. The embodied-being consciousness refers to the defiled consciousness. The experiencer consciousness refers to the mental realm (manodhātu). The object-to-be-experienced consciousness refers to the six external realms of form and so forth. The correct-experiencing consciousness refers to the six consciousness realms. The temporal consciousness refers to the consciousness of continuous and uninterrupted birth and death. The number consciousness refers to [counting] from one up to an asaṃkhyeya. The place consciousness refers to the receptacle world. The conventional expression consciousness refers to seeing, hearing, sensing, and knowing.
Furthermore, wishing to reveal that false discrimination takes only the other-dependent nature (paratantra-svabhāva) as its substance and characteristic: false discrimination is precisely confused consciousness. In its transformation, there are briefly four kinds of consciousness: 1. the consciousness resembling dust (sense objects); 2. the consciousness resembling faculties; 3. the consciousness resembling self; 4. the consciousness resembling consciousness. If one does not definitely clarify that all phenomena are consciousness-only, the real nature cannot become manifest.
Furthermore, the Awakening of Faith in the Mahāyāna speaks of three subtle consciousnesses and six coarse characteristics. As for the three subtle characteristics, the treatise states: ‘Furthermore, relying on awakening, there is non-awakening, which generates three kinds of characteristics that do not separate from one another: 1. The karmic characteristic of avidyā: relying on non-awakening, the movement of the mind is karma. When awakened, there is no movement; when there is movement, there is suffering, because the fruit does not separate from the cause. 2. The characteristic of the capable seer: relying on the movement of the mind, it can perceive objects; without movement, there is no seeing. 3. The characteristic of the objective realm: relying on the capable seer, false objective realms manifest; apart from seeing, there are no objective realms. Because of the condition of false objective realms, six kinds of characteristics are further generated: 1. The characteristic of knowledge: relying on objective realms, producing minds of attraction and repulsion. 2. The characteristic of continuity: relying on knowledge, thoughts of suffering and pleasure correspond without interruption. 3. The characteristic of grasping: relying on the continuity of thoughts of suffering and pleasure, grasping is produced. 4. The characteristic of grasping at names and so forth: relying on grasping, discriminating established characteristics such as names and so forth. 5. The characteristic of generating karma: relying on grasping at names, giving rise to diverse differentiated karma. 6. The characteristic of suffering bound by karma: relying on karma, suffering is undergone without mastery. Therefore it should be known that all defiled phenomena are completely devoid of real characteristics; they all arise on account of avidyā.’
Past commentaries state: ‘Initially, avidyā serves as the cause, generating the three subtle consciousnesses; subsequently, objective realms serve as conditions, generating the six coarse characteristics. Because relying on avidyā forms the false mind, and relying on the false mind gives rise to avidyā.’ As for the three subtle characteristics: first, the karmic characteristic: relying on non-awakening, the mind moves; the mind's movement is named karma. Karma has two meanings: 1. because it acts and moves, this is the meaning of karma; thus it is said that relying on non-awakening, the mind's movement is named karma. When awakened, there is no movement; upon attaining initial awakening, there are no moving thoughts. From this we know that current movement is solely due to non-awakening. When there is movement, there is suffering: just as when quietude and thoughtlessness are attained, this is the marvelous bliss of nirvāṇa; hence we know that current movement entails the affliction of birth-and-death suffering. This moving thought is exceedingly subtle, having the meaning of a fine movement and hidden current. Being a single characteristic of dependent origination, subject and object are not separated; this corresponds to the self-substance part (svasaṃvittibhāga) of the ālayavijñāna.”

56.5

As in the *Wuxiang lun*: Question: What objective realm is the characteristic of this consciousness?

56.6

Answer: The characteristic and the objective realm cannot be distinguished; they are of one substance without difference. One should know that this is stated in terms of the meaning of the karma-characteristic (karmalakṣaṇa) of the ālayavijñāna, because the mind-king and the mental factors do not divide into grasper and grasped. Next, it is divided into two in terms of the darśanabhāga and the nimittabhāga of the fundamental consciousness. The characteristic of being able to see is the transforming characteristic (pravṛttilakṣaṇa). Relying on the preceding karma-characteristic, it transforms into that which is able to see; therefore it is said: "Because it relies on movement, it is able to see." If one relies on the approach of the quiescent nature, then there is no ability to see; hence it is said: "If there is no movement, there is no seeing," which inversely reveals the principle that the mind that is able to see must rely on movement. Although such a transforming characteristic has that which grasps, because the objective realm is subtle, it is not yet distinguished. As the *Saṃgraha* says: "Because the objective realm grasped by this consciousness is unknowable." Since the grasped object is unknowable, the meaning of the transforming characteristic of the fundamental consciousness is clarified in terms of that which grasps. Third, the characteristic of the objective realm is the manifesting consciousness (khyātivijñāna). Relying on the preceding transforming characteristic, it is able to manifest the objective realm; hence it is said: "Relying on seeing, the objective realm falsely appears." The *Laṅkāvatārasūtra* says: "Just as a clear mirror holds all forms and images, it appears in the locus of the manifesting consciousness; it is also like this." This manifesting characteristic must reside in the fundamental consciousness. These three subtle characteristics all arise from fundamental avidyā stirring the originally quiescent mind to form these three subtleties. Afterward, taking the objective realm as condition, the six coarse characteristics are produced, which are the consciousnesses that distinguish states of affairs. As a gāthā of the *Laṅkāvatārasūtra* says: "Stirred by the wind of the objective realm, various waves of consciousness arise."

56.7

Question: The three subtleties belong to the ālayavijñāna, and the six coarsenesses belong to the manovijñāna. Why is the manas not mentioned?

56.8.1

Answer: There are two meanings. First, since the ālayavijñāna was already mentioned before, the manas necessarily corresponds to grasping [it]; therefore it is not mentioned separately. The *Yogācārabhūmi* says: "When the ālayavijñāna arises, the second consciousness necessarily corresponds with it." Furthermore, when the manovijñāna grasps external realms, it necessarily relies internally upon the manas as its defiled sense-faculty before it can arise. Therefore, when the six coarsenesses are spoken of, they necessarily rely intrinsically on the manas; hence it is also not mentioned separately. Second, because it would be inappropriate to the context, it is omitted and not mentioned. As for the mark of inappropriateness: the stage of avidyā stirs the originally quiescent mind, causing the mind to arise and combine to form the ālayavijñāna. Since the manas does not have this function, it is omitted and not mentioned among the three subtle marks above. Furthermore, external objects draw forth the consciousness of states of affairs; since the manas does not have this function of grasping external objects, it is also omitted and not mentioned among the six coarse marks. It can also be said that grasping the internal as a self belongs to the preceding three subtleties, while grasping the external as what belongs to a self belongs to the subsequent six coarsenesses; hence it is omitted and not discussed. The *Laṅkāvatāra* also agrees with this explanation. That sūtra says: "Mahāmati, briefly there are three meanings, and extensively there are eight characteristics. What are the three? They are the true consciousness, the manifesting consciousness, and the consciousness that distinguishes states of affairs," which are the six coarsenesses. Furthermore, the *Xianshi lun* only speaks of two kinds of consciousness. That treatise says: "All the three realms are nothing but consciousness. Consciousness has two kinds: first, manifesting consciousness, which is the fundamental consciousness; this fundamental consciousness transforms into the five sense objects, the four great elements, and so forth. Second, discriminating consciousness, which is the manovijñāna; within the manifesting consciousness, it discriminates [and makes] humans and devas, long and short, large and small, male and female, various things, and so forth, discriminating all dharmas. For example, relying on a mirror, the reflected forms can arise; just so, conditioned by the manifesting consciousness, discriminating forms can arise." Furthermore, the transforming consciousness can revolve and produce immeasurable dharmas of consciousness: sometimes transforming into faculties, sometimes transforming into sense objects, transforming into a self, transforming into consciousnesses. Thus various and different [manifestations] are solely produced by consciousness. Either in oneself or in others, they mutually follow one another: in oneself, they transform into the five aggregates; in others, they transform into enemies, kin, and neutral persons. Within each single consciousness, both grasper and grasped are fully present: that which discriminates is consciousness, and that which is discriminated is the objective realm. The grasper is the paratantra-nature, and the grasped is the parikalpita-nature. Due to such a principle, apart from consciousness there is no separate objective realm; there is only consciousness alone. Furthermore, the *Zhuanshi lun* explains: "There are two transformations in the transformation of the consciousness that is grasped: first, transforming into sentient beings; second, transforming into dharmas. All grasped objects do not go beyond these two. These two do not truly exist; they are merely the consciousness transforming into two appearances." Next, it explains that the consciousnesses that can grasp are of three kinds: first, the retribution consciousness, which is the ālayavijñāna; second, the grasping consciousness, which is the ādānavijñāna; third, the object consciousness, which is the six consciousnesses. The retribution consciousness is drawn forth by kleśas and karma, hence it is called 'retribution'; it is also called the 'fundamental consciousness', being that upon which the seeds of all conditioned dharmas rely; it is also called the 'dwelling consciousness', being the dwelling place of all seeds; it is also called the 'storehouse consciousness', being the place where all seeds are hidden. Furthermore, this ālayavijñāna is associated with five kinds of mental factors (caitta): first, contact (sparśa); second, attention (manaskāra); third, feeling (vedanā); fourth, volition (cetanā); fifth, ideation (saṃjñā). With the harmonious combination of the three factors—faculty, object, and consciousness—contact is produced. The mind constantly moving and acting is called attention. Feeling is merely neutral feeling (upekṣā). Volition considers and deliberates what is practicable and impracticable, causing the mind to become improper or proper; it is called volition. Attention is like a running horse; volition is like the rider. The horse merely runs straight ahead and cannot avoid or pursue what is wrong or right. Because of the rider, it is made to leave what is wrong and follow what is right. Volition is also like this: it can make attention abandon unrestrained movement. This consciousness and its mental factors are merely indeterminate by their own nature (prakṛty-avyākṛta). Moment to moment, they constantly flow like flowing water and waves: the fundamental consciousness is like the flow, and the five dharmas are like the waves. Even up to the fruit of the arhat, this flowing and waving dharma is still not yet extinguished. This is called the first, the fundamental consciousness. Relying on and conditioned by this consciousness, there is the second, the grasping consciousness. This consciousness has grasping as its essence; that is, the manas, which corresponds with the four afflictions. This consciousness is named obstructed-indeterminate (nivṛtāvyākṛta). It is also associated with the five mental factors of contact and the rest; the former are subtle, while these are coarse. This consciousness and its corresponding dharmas are completely extinguished at the rank of arhat, and when entering the cessation samādhi (acittakasamādhi), they are also completely extinguished. This is called the second consciousness. Third, the object consciousness: the consciousness transforms to resemble sense objects, further becoming six kinds. Its nature extends across the three natures [of wholesome, unwholesome, and indeterminate]. It is associated with the ten omnipresent and particular mental factors, as well as the ten wholesome and unwholesome, and with greater and lesser [afflictions], or is endowed with the three kinds of feelings. The five consciousnesses, together with the sixth manovijñāna, as well as the fundamental consciousness and the grasping consciousness—among these three [classes of] consciousnesses, according to causes and conditions, sometimes arise simultaneously, and sometimes arise successively. With attention as the cause and external sense objects as the condition, the consciousnesses are able to arise. If one first pays attention, desiring to apprehend the two objects of form and sound, then subsequently the two consciousnesses of eye and ear arise simultaneously together and apprehend the two objects. If one pays attention desiring to go to a certain place to view form, hear sound, and apprehend fragrance, subsequently the three consciousnesses also arise simultaneously together and apprehend the three objects. Even having all five consciousnesses arising simultaneously together is also like this. Or they arise in front-and-back succession, where only one consciousness arises and apprehends only one object. All accord with causes and conditions, and therefore they are not the same. Such seven consciousnesses all arise in association within the ālayavijñāna, like many images appearing together in a mirror, and also like many waves collecting together in one water. And so on, until such transformation of consciousness does not depart from two meanings: first, that which discriminates; second, that which is discriminated. Since that which is discriminated does not exist, that which discriminates also does not exist. With no objective realm to be apprehended, consciousness cannot be produced. By this principle, the meaning of consciousness-only is established. Why is this? The establishment of the meaning of consciousness-only originally intended to dispel the objective realm and dispel the mind. Now that the objective realm does not exist, consciousness-only is also dissolved, which means that the explanation of the meaning of consciousness-only is accomplished. The above three kinds of consciousness that can grasp are also the three transformers (triviṃ-pariṇāma). Furthermore, the *Laṅkāvatārasūtra* says: "There are three kinds of consciousness: the true consciousness, the manifesting consciousness, and the consciousness that distinguishes states of affairs. Just as a clear mirror holds all forms and images, it appears in the locus of the manifesting consciousness; it is also like this."

56.8.2

Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness. Grasping various sense objects and beginningless perfuming of false discrimination are the causes of the discriminating consciousness of affairs. Furthermore, the consciousnesses have three characteristics: namely, the characteristic of transformation, the characteristic of activity, and the true characteristic. And further, it is like a lump of clay and dust particles: they are neither different nor not different. Gold and ornaments are also like this. Mahāmati, if the lump of clay and the dust particles were different, [the former] would not be composed of the latter; but in fact it is composed of them. Therefore, they are not different. If they were not different, then the lump of clay and the dust particles would have no distinction. In this way, Mahāmati, if the transforming consciousness, the ālayavijñāna, and the true characteristic were different, the ālayavijñāna would not be the cause. If they were not different, when the transforming consciousness ceases, the ālayavijñāna should also cease. Yet its own true characteristic truly does not cease. Therefore, Mahāmati, it is not that the consciousness of one's own true characteristic ceases; only the characteristic of activity ceases. If one's own true characteristic were to cease, then the ālayavijñāna would cease. Mahāmati, if the ālayavijñāna were to cease, this would be no different from the nihilistic theories of the heterodox non-Buddhists. Mahāmati, those heterodox non-Buddhists make such an assertion: they claim that when the grasping of objective objects and their fruits ceases, the continuum of consciousness also ceases. If the continuum of consciousness were to cease, then the beginningless continuum would be severed. / A commentary explains: The Ru Lengqie jing directly clarifies the true characteristic of oneself: the mind of original enlightenment does not depend on false conditions, and its nature is intrinsically and wondrously cognizant; this is called the true characteristic of oneself. This is explained in accordance with the gate of difference. Furthermore, when it undergoes arising and ceasing along with the wind of avidyā, the nature of wondrous cognizance is not different from its origin; therefore it can also be called the true characteristic of oneself. This is explained in accordance with the gate of non-difference. Furthermore, consciousness has two modes of arising: namely, arising as a continuum, and arising as characteristics. What is called the true consciousness is the true mind of original enlightenment perfumed by fundamental avidyā. The manifesting consciousness is the ālayavijñāna. The discriminating consciousness of affairs is the manovijñāna. / The sūtra says: Bodhisattva Vicitrālaṃkāra addressed the Buddha, saying, 'World-Honoured One, by what cause and by what condition are the coarse-characteristic manovijñāna and the subtle-characteristic manovijñāna produced?' The Buddha said, 'Such coarse and subtle manovijñāna have the manifesting mirror-consciousness as their cause and have the six objective realms as conditions, continuously turning.' Furthermore, among the three subtle ones, the coarse is the manifesting consciousness; among the seven consciousnesses, the strongest is the manovijñāna. The sixth manovijñāna discriminates the six sense objects; it necessarily relies on manas as its supporting base (indriya). The manovijñāna is that which relies; the manas is that upon which it relies. Summarized, there are three subtle consciousnesses; in their coarse aspect, there are eight characteristics. Furthermore, the coarse division is the manovijñāna; the subtle division is manas. / A verse in the Laṅkāvatārasūtra says: / 'Just as the waves of the great ocean / Arise on account of fierce winds, / Surging waves pounding the dark abyss / Without any interruption; / The ocean of the ālayavijñāna is permanently abiding, / Moved by the wind of external realms, / And waves of various consciousnesses / Leap, surge, and turn into arising. / Blue, red, and various colors, / Conch-shell, milk, and rock sugar, / The bland flavor, various flowers and fruits, / The sun and moon and their radiance, / Are neither different nor not different. / The ocean water gives rise to waves; / The seven consciousnesses are also like this, / Arising in concord with citta. / Just as the ocean water transforms, / Turning into various waves, / The seven consciousnesses are also like this, / Arising in concord with citta. / In that place of the ālayavijñāna, / The various consciousnesses turn, / Namely, by means of that manovijñāna, / Reflecting on the meanings of the various characteristics. / The indestructible characteristics are eight; / Having no characteristics, there are also no characteristics.' / The commentary says: Explaining according to this sūtra passage, the text on the six characteristics arises. Now, what meaning does this sūtra passage intend to clarify? It intends to reveal that the ocean of the manifesting consciousness is by nature permanently abiding, and because it is fluttered by the wind of the realm of the six sense objects, the substance of the manifesting consciousness acts as the internal cause for these seven kinds of consciousness, and the realm of the six sense objects acts as the external condition, giving full rise to the six kinds of coarse and heavy characteristics. As the sūtra states: / 'Just as the waves of the great ocean / Arise on account of fierce winds, / Surging waves pounding the dark abyss / Without any interruption; / The ocean of the ālayavijñāna is permanently abiding, / Moved by the wind of external realms, / And waves of various consciousnesses / Leap, surge, and turn into arising.' / What is meant by the wind of external realms? What is the form and appearance of that wind? It means that various visual appearances such as blue and yellow are able to give rise to the eye consciousness. Jewels, conch-shells, and the like produce various superior and wondrous sounds, which are able to give rise to the ear consciousness. Fragrances such as sandalwood and milk permeate and spread various aromatic scents, which are able to give rise to the nose consciousness. Soft touchables such as cotton and rock sugar, together with various wholesome and pleasant comforts, are able to give rise to the body consciousness. Flavors such as sweet and bland produce various flavors according to what is appropriate, which are able to give rise to the tongue consciousness. Present flowers, future fruits, and various dharmāyatana objects, serving as the objective realms of that consciousness, are able to give rise to the manovijñāna. In this passage, by pointing out the sense objects, the consciousnesses are grasped; this should be carefully observed. That manas consciousness is simply the subtle state of manas, having no separate substance. Such six sense objects are able to move the substance of citta and cause it to be scattered, just like a fierce wind; hence they are called wind. As the sūtra states: 'Blue, red, and various colors, / Conch-shell, milk, and rock sugar, / The bland flavor, various flowers and fruits.' / Are these seven consciousnesses and the ālayavijñāna the same or different? They are neither the same nor different, because they are free from the two extremes. Just like the sun and its radiance, water and its waves, they are neither the same nor different. The meaning of the seven consciousnesses and the ālayavijñāna being neither the same nor different is also like this. As the sūtra states: / 'The sun and moon and their radiance, / Are neither different nor not different. / The ocean water gives rise to waves; / The seven consciousnesses are also like this, / Arising in concord with citta.' / From where do these seven consciousnesses enter the ālayavijñāna, forming a count of seven types, circulating and stirring without interruption? These seven transforming consciousnesses do not come from within, do not come from without, nor do they come from in between. It is only that the substance of the ālayavijñāna transforms into the seven consciousnesses, just as ocean water transforms into waves. As the sūtra states: / 'Just as the ocean water transforms, / Turning into various waves, / The seven consciousnesses are also like this, / Arising in concord with citta. / In that place of the ālayavijñāna, / The various consciousnesses turn, / Namely, by means of that manovijñāna, / Reflecting on the meanings of the various characteristics.' / Do these manifesting consciousness and seven transforming consciousnesses—these eight kinds of mental consciousnesses—have only the impermanent characteristics of arising and ceasing, or do they also possess the permanently abiding characteristic of the true nature (dharmatā)? These eight consciousnesses...

56.8.3

"From beginningless time, the three temporal boundaries are immovable, the four characteristics do not shift, and it is truly and constantly abiding; its characteristic of pure and indestructible self-nature is fully complete, without any deficiency. And because all such virtues are identical with the dharmadhātu, they are without dual characteristics. Being without dual characteristics, there is only a single characteristic; being only a single characteristic, it is also unconditioned (without characteristics). Because all are without characteristics, even 'without characteristics' is itself without characteristics. As the sūtra says: 'The indestructible characteristics are eight; without characteristics is also without characteristics.' / In this *Laṅkāvatārasūtra*, regarding how many consciousnesses are explained, there are two approaches: first, the abridged explanation; second, the extensive explanation. Within these two approaches, three recensions give different explanations. That is, one recension of the *Laṅkāvatārasūtra* states: 'Mahāmati, briefly stated there are three kinds of consciousness; extensively stated there are two characteristics. What are the three? Namely, the true consciousness, the manifesting consciousness, and the consciousness that discriminates objects.' / Another recension of the *Laṅkāvatārasūtra* states: 'Mahāmati, extensively stated there are eight kinds; briefly stated there are two kinds. What are the two? First, the perceptual consciousness; second, the consciousness that discriminates objects.' / Another recension of the *Laṅkāvatārasūtra* states: 'Mahāmati, briefly stated there are four kinds; extensively stated there are seven kinds of consciousness. What are the four? Karma-consciousness, evolving consciousness, manifesting consciousness, and the consciousness that discriminates objects.' / These three sūtra [versions] are direct and true teachings; one should take refuge in them. In the first sutra, the first—true consciousness—is directly the true mind of original enlightenment perfumed by fundamental ignorance. The second, manifesting consciousness, is directly the manifesting characteristic, the ālayavijñāna. The third, consciousness that discriminates objects, is directly manovijñāna—its coarse portion being manovijñāna, and its subtle portion being manas. / In the middle sūtra, it is stated thus: the first, perceptual consciousness, is directly the manifesting characteristic of ālayavijñāna. The second, consciousness that discriminates objects, is directly manovijñāna; its meaning is as explained above, likewise including manas. / In the latter sūtra, the four kinds of consciousness are obvious in textual phrasing, so they are temporarily omitted. As for the 'seven consciousnesses', manas and manovijñāna are counted together as one; though coarse and subtle differ, they are only one consciousness. / The *Dharmadhātu-dharmacakra Sūtra* states: 'When the sixth manovijñāna discriminates the realm of the six sense objects, it must rely on manas as its supporting faculty to arise. Therefore, manovijñāna must be that which relies, and that manas must be that upon which it relies.' / Furthermore, the *Huayan Treatise* says: 'The World-Honoured One preached the Dharma on Mount Laṅkā in the Southern Sea. That mountain was steep and high, overlooking the great ocean, with no gates on its sides; only those who had attained supernatural powers were capable of ascending it. This symbolizes the Dharma-door of the citta-ground: only those who have no mind and no attainment can ascend. Overlooking the great ocean symbolizes that the ocean of the mind is inherently pure; turned by the wind of objects, waves of consciousness surge. Intending to show that when objects are penetrated and the mind is empty, the ocean also naturally stills; mind and objects both still, nothing fails to be illuminated. It is like the great ocean without wind: the sun, moon, and array of stars are brilliantly and clearly reflected. / The intention of this sūtra is directly for those of ripe capacities: it immediately speaks of the seed-karma-consciousness as the tathāgatagarbha, differing from those of the two vehicles who extinguish consciousness to enter tranquility, and also differing from those prajñā bodhisattvas who cultivate emptiness and whose attachment to emptiness becomes excessive. It directly shows that the substance of consciousness in its inherent nature is entirely real, thereupon explaining that the substance of consciousness immediately becomes the function of wisdom. Just like that great ocean without wind, where objective forms become clear, the Dharma-door of the ocean of mind is also like this: realizing the real, consciousness becomes wisdom. / This sūtra differs from the intention of the *Saṃdhinirmocana Sūtra*, which separately posits nine consciousnesses to guide initial capacities, gradually having them retain afflictions to grow bodhi, neither letting their minds plant seeds in emptiness nor letting their minds become like ruined seeds. The *Saṃdhinirmocana Sūtra* is the initial gateway for entering afflictions; the *Laṅkāvatāra* and *Vimalakīrti* directly point out the fundamental reality of afflictions. The *Laṅkāvatāra* directly reveals the eight consciousnesses as the tathāgatagarbha; the *Vimalakīrti* contemplates the real mark of the body, and contemplates the Buddha likewise. The *Vimalakīrti* is identical with the *Laṅkāvatāra*; the text of the *Saṃdhinirmocana* differs slightly from these two works. / One should know that entering the womb and emerging from the womb, youth and old age, even livelihood and dwelling places, whether form or emptiness, whether nature or characteristics, are all one's own consciousness; only the Buddha can fully know this. / As the *Treatise on Manifesting Consciousness* says: 'As for the four existences: from the consciousness link to age six is the existence of birth. From age seven onward, being able to distinguish raw and ripe and giving rise to craving, until life is not yet abandoned, is the existence of karma. The existence of death is only a single moment of thought. Intermediate existence is the bardo. Regarding the existence of karma, the six consciousnesses generate three kinds of karma: wholesome, unwholesome, and immovable. The three conditioned karmas are maintained by the bhavaṅga-vijñāna. When the six consciousnesses naturally perish, because the bhavaṅga-vijñāna maintains them, their force and function remain.' / Question: 'Why posit the bhavaṅga-vijñāna?' / [Answer]: 'Throughout an entire lifetime, it constantly perceives a single object. If born among humans or gods, this consciousness perceives karmic retributions such as mansions and towers; if the six consciousnesses arise, their coarse functions obscure it, and one does not notice the function of this consciousness. If born in the evil destinies, this consciousness merely perceives fiery chariots and the like; if the retributions cause the six consciousnesses to arise with strong function, one does not notice the object perceived by this consciousness. If the six consciousnesses of the desire realm perceive the desire realm, ordinary persons cannot detect it; up to the formless realm it is also like this. If the consciousnesses of the formless realm are extinguished, the function of this bhavaṅga-vijñāna becomes apparent, like the ālayavijñāna and manovijñāna.' / Therefore, the various teachings express the same purport, and perfect realization is not unique. / Again, as the *Lankāvatārasūtra* states: 'Mahāmati, there are other non-Buddhists who see form as having a cause and falsely cling to lengths and shapes; they see empty space as having no bodily shape or boundary, and see the marks of various forms as different from empty space and having their boundaries. Mahāmati, empty space is form, because the gross element of form enters empty space. Mahāmati, form is empty space, because depending on this dharma there is that dharma, and depending on that dharma there is this dharma; because depending on form one discriminates empty space, and depending on empty space one discriminates form. Mahāmati, the self-natures of the four great elements have distinct characteristics and do not abide in empty space; yet within the four great elements, empty space is not absent. Mahāmati, the horns of a hare are also like this:

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宗鏡錄 — Classical Chinese