宗鏡錄 56.8
English (machine translation) 56.8
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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:
56.8.4
Because of the existence of an ox's horns, one speaks of the non-existence of a hare's horns. Mahāmati, if that ox's horn is analyzed into fine atoms, when discriminating the characteristics of the atoms, it cannot be seen. Which dharma exists, and which dharma does not exist, that one speaks of existence and non-existence? If contemplated in this way, remaining dharmas are also like this. Mahāmati, you should abandon the false views of hares' horns and oxen's horns, of space and form being different, and the like. Mahāmati, you should also teach bodhisattvas to abandon characteristics such as the hare's horns. Mahāmati, you should know the characteristics of false discrimination seen by your own mind. Mahāmati, in all buddha-lands, you should proclaim to the buddhas' heirs that all false realms are manifested and seen by your own mind.' / Thereupon the World-Honoured One restated this in verse: / 'Form does not exist in the mind; / The mind, relying on objects, sees it as existent. / The internal consciousness is seen as sentient beings, / Physical bodies, provisions, and dwelling places. / Citta, manas, and manovijñāna, / Self-nature and the five dharmas, / And the purity of the two kinds of selflessness: / Thus has the Tathāgata proclaimed. / Length and brevity, existence and non-existence, and the like, / Mutually give rise to one another. / Because of non-existence, existence is established; / Because of existence, non-existence is established. / Discriminating the substance of fine atoms, / One does not give rise to false conceptions of form. / Where the mind merely abides, / Evil views cannot become pure. / This is not the realm of false cognition, / Nor is it known by śrāvakas; / It is that which the Tathāgata preaches, / The realm of self-realization.' / The *Mahāyānasaṃgraha* states: 'Furthermore, these consciousnesses are all representation-only, because they are completely devoid of real referents. What metaphor is shown here to demonstrate this? One should know that dreams and the like are shown as metaphors. Just as in a dream, there is entirely no real referent, but only consciousness alone: although various forms, sounds, scents, tastes, tangibles, houses, forests, earth, and mountains appear as semblance-referents, within this there are entirely no real referents. Through this metaphor's illustration, one should accordingly understand that in all times and places, there is consciousness only.' / Now, the appearance of objects from mind and receiving birth through binding karma do not go beyond the nine characteristics of the three subtle and six coarse [aspects]. As the *Shibi Commentary* explains: 'The single dreaming mind is used as a metaphor: just as there is a person who suddenly falls asleep and dreams, seeing various affairs, giving rise to mental discrimination, thought after thought without interval; deeply producing grasping and attachment towards agreeable and disagreeable [conditions]; engaging in good and evil; regarding others as close or distant; performing various benefits towards the good and close, and various harm and abuse towards the evil and distant; sometimes repaying kindness and receiving pleasure, sometimes avenging enmity and suffering pain; then suddenly waking up, all the above matters are completely dispelled. / The
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- 宗鏡錄 — Classical Chinese