大乘入道次第開決 1.70

1.70

As for "Why does the Yogācārabhūmi only [take]..., etc.": regarding the 'five phenomena'—marks, names, discrimination, correct wisdom, and suchness: according to the root texts of the Cheng weishi lun and Yogācārabhūmi, all say 'tathatā'; according to the Laṅkāvatāra-sūtra and Suvarṇaprabhāsa-sūtra, they say 'suchness' (ruru). The explanations of these five phenomena differ among various teachings, and therefore the Cheng weishi lun gives several kinds of explanations. For now, following the Yogācārabhūmi, it explains: the mind resembling what is expressed is called 'mark'; appearing as what resembles the expression and being designated is 'name'; taking the transforming mind is called 'discrimination'; untainted mind and so forth are called 'correct wisdom'; the real nature of mind and so forth is called 'tathatā.' The first two are conditionally arisen and subsumed under the other-dependent; the fifth, the true nature, is included in the consummate; the imagined does not subsume any of the five things. Since correct wisdom is said to belong to the other-dependent, and only tathatā is said to be subsumed under the consummate, how can one say that the untainted is also the consummate?