金剛經纂要刊定記 1.32

1.32

即正當《起信論》中心生滅門。然此亦具法喻。以夢喻識，以夢中所現之物喻境。如人睡後作夢，於無物處見物，喻心迷成識，於無境處見境。然雖物依夢現，而夢物皆虛，雖境從識生，而識境俱妄也。夢者如常，人被睡蓋所覆，心識昧略恍忽成夢。準切韻中，夢者心亂之貌，亦云寐見曰夢。意明心識昏亂見於異事，名之為夢。識者本淨，一心忽然不覺，不覺是妄，心性乃真，真妄和合目之為識，即是第八阿梨耶識也。故《起信》云：「依如來藏故有生滅心，所謂不生不滅，與生滅和合非一非異，名阿梨耶識。」無初者初始也。意明此識無前際故。然真心妄識雖虛實有殊，若究其源俱無初際。然有兩意：一則如《佛頂經》說：「煩惱菩提二俱無始。」謂自有此真心已來，便有此妄識，非謂真先妄後，亦非妄先真後。若言真先妄後，即應諸佛更起無明。若言妄先真後，何有無真之妄居然獨立？由是故知二俱無始，此則夢喻不齊。却似金之與鑛。若言鑛先金後，即合所棄之鑛鍊之得金。若言金先鑛後，應可純淨金器重生於鑛。由是二物俱無初際，於法可知。

This directly corresponds to the gate of the mind as arising and ceasing in the *Treatise on the Awakening of Faith*. Yet this also possesses both Dharma and metaphor: using dreams to metaphorize consciousness, and using the objects manifested in dreams to metaphorize the objective sphere. Just as a person, after falling asleep, dreams and sees things where there are no things, which metaphorizes the mind deludedly becoming consciousness, seeing objective spheres where there are no objective spheres. Yet although things are manifested based on dreams, both the dreams and the things are unreal; although the objective sphere arises from consciousness, both consciousness and the objective sphere are delusive. "Dream" refers to the ordinary situation where a person is covered by the hindrance of sleep, and the mental consciousness becomes dim and obscure, indistinctly forming a dream. According to the *Qieyun*, a dream is the appearance of a disordered mind; it is also said that seeing while asleep is called dreaming. The intention is to clarify that when the mental consciousness is confounded and sees extraordinary matters, it is named a dream. "Consciousness" refers to the originally pure One Mind suddenly experiencing non-enlightenment; non-enlightenment is delusive, while the mind-nature is real. The fusion of the real and the delusive is designated as consciousness, which is the eighth consciousness, the ālayavijñāna. Hence the *Awakening of Faith* states: "Based on the tathāgatagarbha, there is the mind of arising and ceasing; what is called that which is neither arising nor ceasing, fused with arising and ceasing, neither identical nor different, is named the ālayavijñāna." "Without beginning" means the initial point. The intention is to clarify that this consciousness has no prior limit. Yet although the true mind and the delusive consciousness differ as real and unreal, if one examines their source, both lack a beginning point. However, there are two meanings: first, as the *Śūraṅgama Sūtra* states, "Affliction and bodhi are both without beginning." This means that since this true mind has existed, there has been this delusive consciousness; it does not mean the true is first and the delusive is after, nor that the delusive is first and the true is after. If one said the true is first and the delusive is after, then the Buddhas would give rise to ignorance anew. If one said the delusive is first and the true is after, how could there be a delusion without the true standing independently? From this, one knows that both are without beginning. In this, the metaphor of a dream does not fully correspond; it is rather like gold and ore. If one said the ore is first and the gold is after, then the discarded ore, upon being smelted, should produce gold. If one said the gold is first and the ore is after, then a pure vessel of gold should be able to turn back into ore. From this, the two things both lack a beginning point, which can be understood in the Dharma.