[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 72.37 # 宗鏡錄 72.37 English (machine translation) 72.37 - **Language:** English ### [72.37](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.72.37) Answer: It is because the bases differ as follows: first, sharing the same object; second, discrimination; third, defilement and purity; and fourth, the root. 'Sharing the same object' refers to their own five material faculties: just as when the visual faculty illuminates a blue object, the visual consciousness also conditions the blue object; because the blue object is shared in common, it is called 'sharing the same object.' The same applies up to the bodily faculty and consciousness. 'Discrimination' means that the sixth consciousness can serve as the discriminative base for the first five: when conditioning an object together with them, it gives rise to discrimination; this is the substance of the sixth consciousness serving as the discriminative base for the five consciousnesses. The Yogācārabhūmiśāstra states: 'Because they, with discrimination and without discrimination, together condition the present object,' the sixth is named 'with discrimination' and the first five are named 'without discrimination.' The Sandhinirmocanasūtra states: 'When the five consciousnesses arise, there is definitely the manovijñāna conditioning the object together with them.' 'Defilement and purity' refers to the seventh consciousness: the seventh consciousness can serve as the defilement-and-purity base for the five consciousnesses; if the seventh is in a tainted stage, it serves as the defiled base for the five consciousnesses, and when it becomes untainted, it serves as the pure base for the first five. Only when this defilement-and-purity base exists can the first five operate; without it, they cannot arise. 'The root' refers to the eighth consciousness: the eighth consciousness serves as the root base for the first five consciousnesses, while the first five consciousnesses are the branches. Furthermore, the eighth can hold the seeds of the first five consciousnesses, and only from these seeds do active manifestations arise; tracing the achievement back to its source, they are all accomplished from within the eighth consciousness. This eighth consciousness not only serves as the root base for the first five consciousnesses, but also serves as the root for the myriad phenomena, because it can hold the seeds of the myriad phenomena; in both the stages of cause and effect, the eighth is always the root. These four tiers of bases are each distinct. That is, the eight consciousnesses all have simultaneous bases. Regarding how their four names and meanings differ: in the case of the five consciousnesses such as the visual consciousness, each has its determined meaning among the four kinds of bases, such as sharing the same object. For instance, the visual consciousness determinately takes the visual faculty as its base of sharing the same object, because they determinately grasp one object together; the remaining four objects and four faculties each determinately grasping their own objects are likewise. It determinately takes the sixth consciousness as its discriminative base, the seventh consciousness as its defilement-and-purity base, and the eighth consciousness as its root base. Furthermore, the relying and the basis are distinguished into four propositions: first, purely that which relies and not a basis, which refers to the caitta phenomena; second, purely a basis and not that which relies, which refers to the five material faculties; third, both \[relying and basis\], which refers to the citta-kings of the eight consciousnesses; fourth, neither, which refers to external material phenomena. Furthermore, regarding the 'opening-and-guiding base': 'to open' means to step aside, that is, to open and clear a space; 'to guide' means to lead and induce, leading and inducing so as to cause arising. That is, when the preceding moment of the citta-king is on the verge of cessation, it clears a space and guides the subsequent moment of citta and caittas, causing them to arise. Thus, the subsequent moment of citta and caittas arises by depending on the basis of the opening and guiding of the preceding citta-king; hence it is named the 'opening-and-guiding base.' Now, the place of causes and bases is the beginning of the emergence of defilement and purity; the realm of retribution is the time when suffering and pleasure mature. Thus the ten causes and five fruits are without error, and the three bases and four conditions are not confounded. It is all because of the very first thought, which turned its back on enlightenment and conformed to dust, revolving to become the subject citta and manifesting as the various objective realms. The three subtle consciousnesses arise entirely from unawareness, and the six coarse characteristics ever serve as cognitive objects. Entering birth and death like a whirling circle of fire, it never rests for a moment; dwelling in defiling toil as in the Avīci hell, when could there be a time of departure? If one can illuminate the reason for the original arising of the myriad phenomena and comprehend the inception of the very first thought, only then will one know that they arise from one's own mind, yet the place of arising has no trace; they cease only in one's own mind, yet the moment of cessation leaves no track. Then the root of suffering will forever wither, and the six destinies will melt away like ice; the source of craving will suddenly run dry, and the two kinds of death will disperse like clouds. The true intention of the twenty-eight patriarchs from this becomes radiant; the original intent of all Buddhas of the three periods is hereby clarified. - [Previous: 72.36](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.72.36) - [Next: 72.38](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.72.38) - [Up: 72](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.72) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.72.37) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.72.37](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.72.37) · Pramāṇa