宗鏡錄 73.5

73.5

Answer: The causes and conditions of arising and ceasing initially rely on the ālayavijñāna as substance and take the manovijñāna as function. In this way, cause and effect in the three periods of time cycle without ceasing; the efficacy lies in the manovijñāna. By this meaning, intention (manas) is called the continuous consciousness. The Awakening of Faith says: 'Furthermore, the causes and conditions of arising and ceasing mean that sentient beings turn in reliance on citta, manas, and vijñāna. What does this mean? Relying on the ālayavijñāna, there is ignorance and non-enlightenment, which gives rise to that which can see, that which can manifest, and that which can grasp sense realms, discriminating and continuing; this is called manas. This manas also has five different names: 1. It is called the karmic consciousness (karmavijñāna), meaning that by the power of ignorance, the non-enlightened citta moves. 2. It is called the evolving consciousness (pravṛttivijñāna), meaning that relying on the moving citta, it can see the characteristics of the realm. 3. It is called the manifesting consciousness (khyātivijñāna), meaning that it manifests all characteristics of sense realms, just like a bright mirror manifesting all forms and images. The manifesting consciousness is also like this: according to its five sense realms, it manifests immediately upon contact, without before or after, not relying on effort. 4. It is called the knowing consciousness (vastuprativikalpavijñāna), meaning discriminating the various differentiated dharmas of defilement and purity. 5. It is called the continuous consciousness (smṛtivijñāna), meaning constantly corresponding with attention without interruption, sustaining past wholesome and unwholesome karma so that it is not lost, ripening the present and future retribution of suffering and pleasure so that there is no deviation, suddenly recollecting matters already experienced, and falsely discriminating matters not yet experienced. Therefore, all things in the three realms take citta as their intrinsic nature; apart from citta, there are no realms of the six dusts. Why? All dharmas take citta as primary and arise from false thought. Whatever is discriminated is all discriminating one's own citta. Citta does not see citta; no characteristic can be attained. Therefore, you should know that all characteristics of mundane sense realms are established in reliance on the ignorance and false thoughts of sentient beings. Like images in a mirror, they have no substance to be attained; they only evolve from the false and discriminating citta. When citta arises, various dharmas arise; when citta ceases, various dharmas cease.' Therefore, an explanation says: Generally speaking, all five consciousnesses are called manas. In terms of the root, one takes only the karmic consciousness, because it is the most subtle and serves as the root of the various consciousnesses. Such a karmic consciousness has not yet divided into darśanabhāga and nimittabhāga. However, bodhisattvas know that citta moves falsely without external realms before it, and they understand that all dharmas are merely measures of consciousness; abandoning former external attachments, they accord with the meaning of karmic consciousness, hence it is called karmic consciousness. 'Citta does not see citta, and no characteristic can be attained' clarifies the meaning that dharmas are non-existent. A verse in the Ru laṅqie jing says: / 'The body, sustenance, and abiding, / If they arise as in a dream, / There should be two kinds of citta, / Yet citta has no dual characteristics. / Just as a knife does not cut itself, / Just as a finger does not touch itself, / Just as citta does not see itself, / Its matter is also like this.' / If the various matters seen in a dream were real existents, there would be the two characteristics of the grasper and the grasped; yet within that dream, there are truly not two dharmas. All minds of the three realms are like this dream. Apart from citta, there is nothing that can be discriminated; therefore it is said that all discriminations are discriminating one's own citta. Yet with respect to one's own citta, it cannot see itself, like the knife, the finger, and so forth; hence it is said that citta does not see citta. Since there is no other to be seen, nor can it see itself, and what is seen is non-existent, that which can see is not established. Both characteristics of grasper and grasped cannot be attained; hence it is said that no characteristic can be attained. Furthermore, because the one mind moves according to ignorance to make the five kinds of consciousness, the three realms are said to evolve from citta only. Although this citta seems to manifest variously according to perfuming, when one investigates its causes and conditions, it is made by citta only. Apart from the manifesting consciousness, there are no realms of the six dusts; conversely testing the six dusts, they are only the one mind. Therefore it is said: 'Apart from citta, there are no realms,' and so forth.