宗鏡錄 76.9

76.9

Answer: Ancient commentaries explain that the intrinsic essence of impression (vāsanā) has, in general, three meanings. 'Impression' has a different name but the same essence as 'seed' (bīja). 'Impression' is spoken of in terms of the time of perfuming; 'seed' is designated in contrast to active manifestation. In all, there are three meanings: First, a seed is named an impression. 'Pression' (qì) means a portion of influence; 'im-' (xí) means perfuming. Because it is perfumed by that active manifestation, this portion of influence is obtained. Second, an active manifestation is also named an impression, meaning that it is entirely produced by seeds, being the portion of influence belonging to seeds. Third, an impression is named an impression, just as paper wrapping incense comes to have a portion of fragrance. The Vijñaptimātratāsiddhiśāstra states: 'Perfuming the root consciousness, they arouse their own functional capacities; these very functional capacities are called impressions.' 'Functional capacity' is the meaning of impression; its essence is the seed. Briefly, there are three kinds of impressions: first, impressions of nominal designation; second, impressions of grasping at a self; third, impressions of the members of existence. First, 'impressions of nominal designation' refers to the distinct, direct seeds of conditioned phenomena. Nominal designation is of two kinds: 1. Nominal designation expressing meaning, which is the distinction of sounds that can express meaning; 2. Nominal designation revealing objects, which refers to the citta and caittas that can cognize objects. According to these two kinds of nominal designations, the seeds formed by perfuming act as distinct causes and conditions for conditioned phenomena. Second, 'impressions of grasping at a self' refers to the seeds of falsely grasping at a self and what belongs to a self. Grasping at a self is of two kinds: 1. Innate grasping at a self, which is the grasping at a self and what belongs to a self severed by cultivation; 2. Conceptually differentiated grasping at a self, which is the grasping at a self and what belongs to a self severed by vision. According to these two kinds of grasping at a self, the seeds formed by perfuming cause the distinction between self and other among sentient beings. Third, 'impressions of the members of existence' refers to the karmic seeds that summon the heterogenous maturation of the three realms. The members of existence are of two kinds: 1. Contaminated goodness, which is the karma capable of summoning agreeable fruits; 2. The various non-virtues, which are the karma capable of summoning disagreeable fruits. According to these two kinds of members of existence, the seeds formed by perfuming cause the heterogenous maturation fruits to be distinguished into good and evil destinies. One should know that the impressions of grasping at a self and the impressions of the members of existence are sovereign conditions (adhipatipratyaya) with respect to differentiated fruits. The aforementioned 'impressions of karma as the cause of birth and death' should be known to be none other than the impressions of the members of existence. 'Impressions of the two graspings' should be known to be the two kinds of impressions: grasping at a self and nominal designation. Because they are formed by perfuming through grasping at a self and what belongs to a self, and grasping at nominal designation, both are called 'grasping'. The commentary explains: As for nominal designation expressing meaning, only the sixth consciousness can take its name as an object and give rise to its name; the remaining [consciousnesses] neither take it as an object nor give rise to it. It is solely the distinction of sounds that express meaning, excluding sounds that do not express or indicate, because those are not nominal designations. Names are exclusively indeterminate (avyākṛta). However, names are inflected distinctions upon sound, purely of an indeterminate nature, and cannot perfume to form seeds of matter, mind, and so forth. Yet because of names, the citta conforms to their names, transforming into semblances of the five aggregates, phenomena of the three natures, and so forth, thereby perfuming and forming corresponding seeds. Because seeds arise on account of names, they are termed seeds of nominal designation. All perfumed seeds arise entirely from citta and caittas. The seeds of citta and caittas partly depend on external conditions and partly do not depend on external [conditions]. Those that do not depend on the external are named nominal designations revealing objects; those that depend on the external are named nominal designations expressing meaning. Thus two distinctions are divided. However, the intrinsic essence of a name cannot perfume seeds. As for nominal designations revealing objects, these are the citta and caittas capable of cognizing objects—that is, the cittas such as the darśanabhāga of all seven consciousnesses, not the citta of the nimittabhāga, because [the latter] cannot reveal objects. Therefore, birth and death of delimited portions arises from the principal afflictions; this pertains to ordinary beings. Transmutation birth and death arises from impressions; this pertains to the two vehicles. Although they have severed the principal afflictions, they have not severed the impressions. Herein there are two kinds: first, kleśa-impressions; second, karma-impressions. First, as for kleśa-impressions: for example, Nanda had impressions of desire because in numerous past lifetimes his body had been a king and he was habituated to the five desires. Śāriputra had impressions of dveṣa because in numerous past lifetimes he had taken the body of a scorpion. Pilindavatsa had impressions of māna because in numerous past lifetimes his body had been a great brāhmaṇa, broadly learned and talented, who was arrogant and held things in contempt. Up to the monk Panthaka having residual impressions of moha, and so forth. Second, as for karma-impressions: for example, the monk Gavāmpati ('Cow-Chewer') had in the past been the body of an ox, running about in the forest and brushing against discarded old, torn kāṣāya robes. Due to these causes and conditions, although he attained the fruit of the Path, it was brought about on account of his karma-impressions. Again, for example, Mahākāśyapa danced upon hearing a harp, and Ānanda always enjoyed singing and chanting; both had been musicians in the past, and did so on account of the residue of their karma-impressions. If it is the residual impressions of kleśas, they are the conditions of transmutation [birth and death]; if there are residual impressions of karma, they are the causes of transmutation [birth and death]. The transmutation birth and death that is brought about is the retributive fruit. These people of the two vehicles have not attained the tathāgata's one mind and three dots of nirvāṇa. In the stage beyond learning (aśaikṣa), although their delusions of vision and cultivation are exhausted, whatever ignorance they still possess is entirely the residual impressions of avidyā. It is also named the entrenchment of avidyā (avidyāvāsabhūmi), the hindrance to what is known (jñeyāvaraṇa), and the ignorance as numerous as the sands of the Ganges. Furthermore, for a bodhisattva, there are ten kinds of impressions according to the gate of conversion. The 'Leaving the World' chapter of the Avataṃsakasūtra says: 'Children of the Buddha, the bodhisattva-mahāsattva has ten kinds of impressions. What are the ten? They are: the impression of the bodhicitta; the impression of roots of goodness; the impression of converting sentient beings; the impression of seeing buddhas; the impression of taking birth in pure worlds; the impression of practice; the impression of vows; the impression of the pāramitās; the impression of contemplating the equal Dharma; and the impression of the distinctions among various realms. These are the ten. If bodhisattvas dwell securely in these dharmas, they will forever leave behind all kleśa-impressions and attain the impressions of the great wisdom of the tathāgata, which are wisdom free of impressions.' Thus we know that the two karmas of defilement and purity, and the two gates of ascension and sinking, are all produced from perfuming; they are not obtained without a cause. One ought to diligently cultivate white karma, perfuming with pure dharmas at all times; with effort in thought after thought, the wondrous fruit will naturally be completed. Therefore, within the eight-consciousness store of each and every sentient being, the seeds of the ten dharmadhātus are each fully present; they are fundamentally complete of themselves, not newly produced. Although they constantly perfume within, they must rely on external conditions to be perfumed and aroused. If one hears of the ten unwholesome actions, it perfumes and arouses the seeds of the three evil paths; if one hears of the precepts and goodness, it perfumes and arouses the seeds of humans and devas; if one hears of the [four] truths and conditions, it perfumes and arouses the seeds of the two vehicles; if one hears of the six perfections, it perfumes and arouses the seeds of bodhisattvas; if one hears of the one vehicle, it perfumes and arouses the seeds of all buddhas. Each is aroused first according to where habituation is ripe and thick. Nowadays, people mostly cultivate seeds of the three evil paths; those for humans and devas are still few, so how much less the Buddha vehicle! However, when the hell realm is actively manifest, the Buddha-seed also does not perish; it is merely rendered even further removed. Now that we are already among humans and devas, we must make direct efforts, constantly associating with good spiritual friends, taking joy in listening to the one vehicle, perfuming both internally and externally, and accomplishing it in a single lifetime. Therefore, the verse in which the Buddha admonished Rāhula says: 'Countless sentient beings of the ten directions / Have realized the fruit of the Sugata in thought after thought. / If they are heroes and I am also one, / Why belittle oneself and shrink back?'