宗鏡錄 56.4

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.”