宗鏡錄 56.8.1

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."