翻譯名義集 6.27

6.27

The Avataṃsaka states: 'The false accumulation of karma is called citta (mind); manas deliberates; vijñāna (consciousness) discriminates; and the five consciousnesses, such as the eye, perceive distinct objects. Deluded ordinary beings are incapable of knowing and perceiving this; fearing aging, sickness, and death, they seek to enter nirvāṇa. Knowing neither saṃsāra nor nirvāṇa, they falsely give rise to discrimination with respect to all objects.'

The Laṅkāvatāra states: 'Briefly speaking, there are three kinds of consciousness; spoken broadly, there are eight modes. What are the three? They are the true consciousness (the Zongjing states: "It is not defiled by defiled phenomena, nor is it purified by pure phenomena. It is not bound by saṃsāra, nor can nirvāṇa quiet it. Consequently it is called the master of consciousness, and hence named the mind-king"), the manifesting consciousness, and the object-discriminating consciousness. Mahāmati! Just as a bright mirror retains all forms and images, the locus wherein the manifesting consciousness appears is also like this (the Ghanavyūha Sūtra states: "Just as an exquisite jewel, though slighted and despised by a rustic, is worn upon the crown of a king if used to adorn the royal diadem, so too this ālaya-consciousness is the pure Buddha-nature: in the stage of ordinary beings it is always defiled, while in the fruit of Buddhahood it is constantly preserved. Like fine jade in water covered over by moss, the ālaya abides in saṃsāra, entangled by latent impressions so that it does not appear. In this ālaya-consciousness, two grasping aspects arise: like a snake with two heads, it proceeds in unison as it pleases. The ālaya is also like this, coexisting with all forms and images. All worldly beings grasp it and consider it to be form. Those of wicked understanding are confused and reckon it as 'self' and 'what belongs to self'. Whether existent or nonexistent, it freely creates the worldly realms. Though the ālaya manifests transformations, its essential nature is ever profoundly deep. Those who lack wisdom are entirely unable to awaken to and comprehend it"). Mahāmati! The manifesting consciousness and the object-discriminating consciousness: the perishable and imperishable aspects of these two (when the five consciousnesses engage sense objects, their immediate cessation is perishable; their perfuming into the eighth consciousness as seeds is imperishable) are reciprocal causes (the seventh consciousness grasps the eighth consciousness as self, and the eighth consciousness leads the five consciousnesses to grasp sense objects). Mahāmati! Inconceivable perfuming (Xianshou says: "This means that ignorance is capable of perfuming true suchness; it perfumes where no perfuming is possible, hence it is called 'inconceivable perfuming'. Furthermore, perfuming is non-perfuming; the perfuming of non-perfuming is called 'inconceivable perfuming'") and inconceivable transformation (meaning that the mind of true suchness receives the perfuming of ignorance; changing where no change is possible, it is therefore called 'inconceivable transformation'. Furthermore, transformation is non-transformation; the transformation of non-transformation is called 'inconceivable transformation'. In the Śrīmālādevī, that which is undefiled yet defiled, and defiled yet undefiled, difficult to comprehend, refers to this inconceivable [process]) are the causes of the manifesting consciousness (the mental activity of the arising manifesting consciousness is subtle; within it there are also the transforming consciousness and the karma consciousness; mentioning the coarse to reveal the subtle, it is simply called the manifesting consciousness, which is indeed the non-associated mind). Mahāmati! Grasping various sense objects (namely the spheres of objects manifested by the manifesting consciousness, which are further able to stir that ocean of the mind and raise the waves of the various object-consciousnesses) and the perfuming of beginningless false imagination (namely, within that unified ocean of the mind, the latent impressions of false thoughts have perfumed without interruption from beginningless time, never having been separated from thought; therefore, these sense objects and thoughts perfume and stir the ocean of the mind, so that various consciousnesses arise. Because false thoughts and sense objects are coarse and apparent, the mental activities of the arising object-discriminating consciousness are coarse and apparent, forming the associated mind) are the causes of the object-discriminating consciousness.'

It also states: 'Just as waves upon the great ocean are raised by fierce winds, and the vast billows churn the deep abyss without any time of cessation, the ocean of the storehouse consciousness is constantly abiding (the Commentary on the Avataṃsaka states: "The Bhagavat preached the Dharma upon Mount Laṅkā in the Southern Sea. That mountain is lofty and precipitous, overlooking the great ocean below, with no gateways on its sides. Only those who have attained spiritual powers are able to ascend and abide there. This represents the Dharma-gate of the mind-ground: only those who realize it with no-mind can ascend. Overlooking the great ocean below represents that the ocean of this mind is fundamentally pure by nature; being turned by the winds of objects, the waves of consciousness surge and stir. It intends to clarify that when one realizes objects are empty, mind is empty and objects too are naturally tranquil. When mind and objects are both tranquil, there is nothing in phenomena that is not illuminated. It is like the great ocean without wind, wherein the sun, moon, and array of stars are brightly and clearly distinct. The intention of this sūtra is directly to expound, for those whose faculties are ripe, the seed karma consciousness as the tathāgatagarbha in an instantaneous manner, distinct from those of the two vehicles who extinguish consciousness and head toward quiescence, and also distinct from those bodhisattvas who cultivate emptiness according to the Prajñāpāramitā with augmented practice; therefore it directly clarifies that the substance of consciousness is inherently fully true in its fundamental nature, immediately clarifying that the substance of consciousness becomes the functioning of wisdom, just as the images of objects are naturally distinct when the ocean is without wind. This differs from the Saṃdhinirmocana, which separately posits nine consciousnesses to guide those of initial faculties, gradually causing them to retain afflictions and develop bodhi, so that their minds do not plant seeds in emptiness, nor are their minds like spoiled seeds. The Saṃdhinirmocana Sūtra is the initial gate of entering delusion, while the Laṅkāvatāra and the Vimalakīrti directly reveal the fundamental reality of delusion. Therefore the Laṅkāvatāra clarifies the eight consciousnesses as the tathāgatagarbha, and the Vimalakīrti [teaches that] contemplating the true mark of the body is contemplating the Buddha as well"), yet moved by the winds of external spheres, various waves of consciousness leap up and arise in succession (the Ghanavyūha Sūtra states: "The ālaya, being perfumed by craving, increases and grows. Having increased of itself, it further increases the remaining consciousnesses. Ceaselessly interacting in turn, they revolve together as it were. Because the various consciousnesses exist, the various destinies arise. Within these destinies, consciousness again attains increase. Consciousness and worldly dharmas mutually serve as causes for each other. Like the water of a flowing river, unbroken from before to after; also like a sprout and seed, arising continuously in succession; distinct in their individual characteristics, they appear through discrimination").'

Furthermore, in the Laṅkāvatāra: 'Mahāmati addressed the Buddha: "We only pray that the Bhagavat will further explain for my sake the arising and ceasing of the aggregates, realms, and sense fields. If they are devoid of a self, who arises and who ceases? The foolish, relying upon arising and ceasing, do not perceive the end of suffering and do not know nirvāṇa (the Avataṃsaka states: 'Deluded ordinary beings are incapable of knowing and perceiving this; fearing aging, sickness, and death, they seek to enter nirvāṇa. Knowing neither saṃsāra nor nirvāṇa, they falsely give rise to discrimination with respect to all objects')." The Buddha told Mahāmati: "The tathāgatagarbha is the cause of good and non-good; it can universally produce all destinies and births. It is like an actor manifesting the various destinies (the Vijñaptimātratāsiddhi states: 'There are two kinds of ability to transform: first, causal transformation, meaning the two causal latent impressions of equal flow and ripening within the eighth consciousness. Latent impressions of equal flow are perfumed, caused to grow, and produced by wholesome, unwholesome, and indeterminate [dharmas] within the seventh consciousness. Latent impressions of ripening are perfumed, caused to grow, and produced by defiled wholesome and unwholesome [dharmas] within the six consciousnesses. Second, fruitional transformation, meaning that due to the power of the preceding two kinds of latent impressions, the eight consciousnesses arise and manifest various characteristics. Through the conditions of latent impressions of equal flow, the substance and characteristics of the eight consciousnesses arise distinctively, which is called the fruit of equal flow, because the fruit resembles the cause. Latent impressions of ripening serve as the sovereign condition, bringing about the eighth consciousness to repay the pulling force of karma constantly and continuously; hence the name "ripening" is established. That which induces the first six consciousnesses to fulfill karma arises from ripening and is called "born of ripening", not "ripening", because it has interruptions. The aforesaid ripening and what is born of ripening are called the fruit of ripening, because the fruit differs from the cause.' Furthermore, the Vijñaptimātratāsiddhi clarifies four kinds of transformation: common within common, and so on). Because they do not awaken to its being devoid of a self and what belongs to a self, it arises by expedient means through the combination of the three conditions. Non-Buddhists do not awaken to this, and attach with calculation to an agent. Perfumed by beginningless false and evil habits, it is called the consciousness-store (the Ghanavyūha Sūtra states: 'The storehouse consciousness sustains the world, like a thread stringing jewels, and like a cart having wheels that turns following the wind of karma. A potter operates wheel and stick, and the vessel is completed according to its use. The storehouse consciousness, cooperating with the realms, leaves nothing uncompleted. The internal and external worlds are entirely encompassed and pervaded by it. Like the array of stars arranged in the empty sky, sustained by the power of the wind, their movements never cease. Like the tracks of a bird in the sky, which cannot be seen when sought; yet the bird does not depart from the sky, soaring up and down, advancing and retreating. The storehouse consciousness is also like this, not departing from one's own or others' bodies. Like the sea giving rise to billows, like empty space containing the myriad forms'). Abiding in the ground of ignorance, it coexists with the seven consciousnesses; like the body of ocean waves, it arises constantly without interruption. It is free from the fault of impermanence, free from doctrines of a self, inherently undefiled, and ultimately pure. The remaining consciousnesses have arising and ceasing: manas, mental consciousness, and so forth, in thought-moment after thought-moment have seven causes; through untrue false imagination, they grasp various spheres of objects, shapes, and loci, and calculate and cling to names and signs; not awakening to the forms and images manifested by their own mind, and not discerning suffering and pleasure, they do not arrive at liberation."'

Also, a verse says: 'The mind is like a master actor (the eighth consciousness falsely moving is like the puppet-master pulling the strings); the manas is like the respondent actor (the seventh consciousness grasping a self is like the responding performer); the five consciousnesses are companions (the five consciousnesses grasping sense objects are like co-performers); and false imagination is the audience watching the play (the sixth consciousness discriminating is like the spectators).'

The Mahāyānāvatāralankāvatāra states: 'The mind is able to accumulate karma; the manas is able to accumulate extensively; because of discrimination it is called consciousness; facing manifested objects, five are spoken of.'

The Vibhāṣā [states]: 'Question: What is the distinction among these three? Answer: They may be distinguished or not distinguished. When speaking of them as not distinguished: mind is simply manas and consciousness. Just as fire is called flame, is also called blaze, and is also called burner of firewood—it is merely one mind with three distinctions. When speaking of them as distinguished: the names are distinct. Some say: past is called manas; future is called citta; present is called vijñāna. Or some say: in the realms it is called citta; in the sense fields it is called manas; in the aggregates it is called vijñāna. Or some say: variegated forms are called citta, as the six destinies derive from the mind; belonging to is called manas, as the five sense faculties belong to the manas; conception through words is called vijñāna, as discrimination belongs to consciousness.'

Furthermore, Miaole, quoting the Kośa, says: 'Accumulating and giving rise is called citta; deliberating is called manas; discriminating is called vijñāna. In that [tradition], there is absolutely no principle of identity at all. If in the Mahāyāna, the eighth consciousness is called citta, the seventh consciousness is called manas, and the sixth consciousness is called vijñāna. Because that teaching is for the deluded and lacks the principle of identity, it is exclusively a teaching of the small vehicle concerning defiled phenomena. It completely lacks the principle of the inherently pure being the constantly abiding; those who understand this are few.'

The Mahāratnakūṭa Sūtra: 'The Buddha said: "What is called consciousness means being able to discriminate: form known by the eye, sound known by the ear, scent known by the nose, taste known by the tongue, touch known by the body, and phenomena known by the mind; this is called consciousness. What is called wisdom is being inwardly tranquil, not proceeding outwardly, relying solely upon wisdom. Not giving rise to discrimination or various discriminations with respect to any single phenomenon; this is called wisdom."'

The Daji tongxing jing: 'The King of Laṅkā addressed the Buddha: "How do sentient beings abandon this lifespan and receive that lifespan, abandon this old body and receive that new body?" The Buddha said: "When sentient beings have abandoned this body, blown by the power of karmic winds, consciousness is moved and led away; in accordance with the karma they have themselves contracted, they receive its fruit."' Guishan said: 'If one wishes to examine whether one will be autonomous or not autonomous in receiving birth at the time of death, one need only examine whether in ordinary times one's active mind is free or not free amidst sense objects; one ought to reflect and examine oneself during the twelve periods of the day.'