翻譯名義集 6.35.2

6.35.2

Those three dharmas all abide within the one and never depart from it; therefore, they are collectively called 'one.'" Furthermore, the Awakening of Faith says: "Through the perfuming power of ignorance, the mind stirs in non-enlightenment, at first forming the karmic consciousness. Because of this karmic consciousness, the evolving consciousness and the rest are further produced." The commentary explains: "The initial non-enlightenment is called the first aspect, the karmic aspect. There is no distinction between the perceiver and the perceived; the mental king and its thought-dharmas cannot be analyzed. There is only the meaning of a fine, concealed flowing; hence it is named 'karma.' Such movement arises solely from non-enlightenment. In the second aspect, the evolving aspect, taking the thought of the karmic aspect as its support, it evolves to become the subjective grasper, flowing into the aspect of cognition. In the third aspect, the manifesting aspect, taking the evolving cognition as its support, the realms of conceptual proliferation fully manifest before it, and the objective image-aspects grasped are completely and perfectly arrayed. Based on this seeing-aspect, those image-aspects manifest. Furthermore, regarding the moving aspect: moving constitutes the karmic consciousness, whose principle is extremely subtle. That is to say, the mind of original enlightenment, stirred by the wind of ignorance, subtly moves throughout its entire substance. This aspect of subtle movement is not yet capable of grasping external conditions; it is simply non-enlightenment. That is, from original enlightenment non-enlightenment arises, which constitutes the karmic aspect. It is like the subtle ripples on the ocean, moving subtly from tranquility, yet without having shifted from their original place. As for the evolving aspect: relying on the power of ignorance to assist the karmic aspect, it evolves to become the subjective grasper, having the function of seeing, which arises directed outward; this is named the evolving aspect. Although there is the evolving aspect, it cannot yet manifest the objective image-aspects of the five sense-objects grasped. It is like waves on the ocean, which, relying on the power of the wind to further aid the subtle motion, surge as stirred waves and rise in shifting motion. As for the manifesting aspect: from the evolving aspect, the manifesting aspect is formed, and only then do the material objects—the mountains, rivers, the great earth, the receptacle world, and so forth—come into being." In the Laṅkāvatāra Sūtra: "Mahāmati addressed the Buddha, saying: 'Bhagavat! How many kinds of arising, abiding, and cessation do the consciousnesses have?' The Buddha told Mahāmati: 'The consciousnesses have two kinds of arising, abiding, and cessation, which are not known through discursive thought. They are: the arising, abiding, and cessation of the continuous flow, and the arising, abiding, and cessation of characteristics (in Sanskrit nigha, here translated as unbroken continuous flow; this speaks of continuous flow). Pertaining solely to the eighth [consciousness] itself, its three aspects are subtle and concealed, and its seeds and actual manifestations are unbroken; this is named the continuous flow. Due to the condition of ignorance, the karmic consciousness initially arises; hence it is called arising. It continues for long eons; hence it is called abiding. When one reaches the vajra-samādhi, in a single thought of equal enlightenment, fundamental ignorance is severed; this is called the cessation of the continuous flow. As for the arising, abiding, and cessation of characteristics: this refers to the remaining seven consciousnesses, whose minds and objects are coarse and manifest; hence they are named characteristics. Although the seventh grasps the eighth, and in comparison to the sixth is subtle, it possesses the four delusions; hence it is also called coarse. Dependent upon those manifest consciousnesses' own seeds, when conditions for the various objects combine, the seven arise; this is called the arising of characteristics. Perfuming across long eons is named the abiding of characteristics. Turning from the branches toward the root, gradually subduing and severing them until the end of the seventh stage; this is named the cessation of characteristics. Based on the former arising and cessation, the basis of delusion and awakening is established. Based on the latter arising and cessation, the basis of defilement and purity is established. The latter is short and the former is long; functionally they are divided into two distinct types: that is, the arising, abiding, and cessation of the continuous flow, and the arising, abiding, and cessation of characteristics.'" The Benevolent King Prajñā Sūtra says: "However, for all sentient beings, throughout long and distant eons, the consciousness of the initial kṣaṇa is distinct from wood and stone; born with defilement and purity, each can become the root of immeasurable and countless defiled and pure consciousnesses. From the initial kṣaṇa of ineffable eons up to the final kṣaṇa of the vajra[-like samādhi], there are ineffable and ineffable consciousnesses that produce the two dharmas of matter and mind for all sentient beings—matter is called the form skandha, and mind is called the four [mental] skandhas." Zongjing records an ancient commentary: "'The consciousness of the initial kṣaṇa is distinct from wood and stone' means that the consciousness of a single thought possesses awareness and sensation; hence it is distinct from wood and stone. This reveals that the mind of the final stage of the intermediate existence in the preceding thought, in which it sees the two impurities of red and white, is identical in kind to external receptacle [elements like] wood and stone. When this consciousness arises, it grasps them to form a body; hence it is distinct from wood and stone. Question: 'Since it is not a distant, beginningless past, why is it called the initial consciousness?' Answer: 'The past and future lack real substance; momentary perfuming belongs solely to the present. At the very moment when a false thought arises in the present, the false thought opposes the true; this is named the initial consciousness. It is not that in the past a consciousness was first initiated and therefore called the initial consciousness. Therefore we know that horizontally encompassing all places and vertically penetrating immeasurable time, all is just the single mind of the immediate present; there is no other principle.'" In the Daoqi Jing: "Mañjuśrī addressed the Buddha, saying: 'Bhagavat! The ālayavijñāna possesses all dharmas, exceeding the sands of the Ganges. Taking what as their root do these dharmas arise, and where are they born?' The Buddha said: 'The place of origin of all conditioned and unconditioned dharmas like this is supreme and inconceivable. Why is this? Because in the place that is neither conditioned nor unconditioned, it is able to give birth to both conditioned and unconditioned dharmas.' Mañjuśrī again addressed the Buddha, saying: 'Bhagavat! What is called the place that is neither conditioned nor unconditioned?' The Buddha said: 'The place that is neither conditioned nor unconditioned is what is called the fundamental dharma of the one mind. Because it is not conditioned, it can make the conditioned; because it is not unconditioned, it can make the unconditioned. Therefore I say its place of origin is supreme and inconceivable.' He also said: 'Two gates should be established and clearly explained: the first is the gate of downward turning, and the second is the gate of upward turning. The gate of arising and cessation does not go beyond these two. How are these two gates differentiated? A verse says: When all defiled dharmas have power, / And all pure dharmas have no power, / Turning away from the root and revolving ever downward, / This is named the gate of downward turning. / When all pure dharmas have power, / And all defiled dharmas have no power, / Heading toward the source and revolving ever upward, / This is named the gate of upward turning.'" The Vijñaptimātratāsiddhi Treatise says: "How should one know that, dependent upon the transformations of consciousness, the self and dharmas are provisionally designated and do not exist as distinct real entities, and that because of this everything is consciousness only? A verse says: These consciousnesses transform (transformation has the meaning of altering and transforming; that is, the eight kinds of consciousness transform from the self-verifying aspect, appearing like the two aspects: that is, the transformed seeing-aspect has active function and is called seeing; the transformed image-aspect is that which is acted upon and is called image. Both revolve relying on the self-verifying aspect. Since the two aspects of seeing and image encompass all dharmas completely, these two aspects are transformed and arise from the substance of the mind; therefore, we know that all dharmas are not separate from the mind), / Into the grasper and that which is grasped (from the initial karmic consciousness, the two gates of seeing and image arise. Based on seeing, the subject is established; based on image, the object is established. As soon as subject and object are complete, the self and dharmas mutually arise. Or it is said that function is the qualifying characteristic, and substance is that which is characterized;