大方廣佛華嚴經隨疏演義鈔 20.57

20.57

疏「若以生滅八識，即彼第八亦名為轉」者，以《起信》中則生滅與不生滅和合故，有「藏識海常住」之言，如長行辯。今取唯識宗，八識唯是業惑辨體生，故皆生滅。言「以恒轉故」者，即引證也。論釋第一能變即阿賴耶，於中因果法喻間之恒轉如瀑流。論有問云：阿賴耶識，為斷為常？論答云：非斷非常，以恒轉故。恒謂此識無始時來，一類相續常無間斷，是界趣生施設本故，性堅持種令不失故。轉謂此識無始時來，念念生滅前後變異，因滅果生非常一故，可為轉識熏成種故。恒言遮斷，轉表非常，猶如瀑流，因果法爾。疏云「念念殊」者，即以論恒轉之言會同經文。「新新」已下，義引上論。從「念念殊故」下，會法性宗，與如來藏非一非異，故《起信》云「謂不生不滅與生滅和合，非一非異，名阿賴耶識。」由念念殊是生滅故，與藏非一。即此生滅心，恒沙性德本來具足，故名不離不即。不離即不一不異。言「如彼瀑流」者，即向所引《唯識》後文云「如瀑流水，非斷非常，相續長時，有所漂溺。此識亦爾，從無始時來，生滅相續，非常非斷。漂溺有情，令不出離。又如瀑流，雖因風等擊起諸波，而流不斷。此識亦爾，雖遇眾緣起眼等識，而恒相續。又如瀑流，漂水上下，魚草等物隨流不捨。此識亦爾，與內習氣、外觸等法恒相續轉。」釋曰：但觀上引，於疏自明。而疏文中二宗合釋，如瀑流水，即《唯識》文。離水無流，通二宗義。若成法相，離第八識，無眼等識。若依法性，離如來藏，無有八識。廣如〈問明〉。「又如海波濤」，即《起信論》云「如大海水，因風波動，水相風相不相捨離。」海即藏識，如長行說。恒常住故，是如來藏。此即成上離水無流，亦乃生下有所漂溺。即《唯識》上生人天猶如漂草，下沈三塗猶如溺魚，多畜養故。又兼法性，此中具有恒沙性德，一切至寶自此而生。若取法相，「阿陀那識甚微細，一切種子如瀑流。我於凡愚不開演，恐彼分別執為我。」亦多畜養義，義兼二宗。言「法合思之」，已如上說玄文，又明至〈問明品〉當廣分別二宗之異。

Regarding the commentary's statement, "If according to the eight consciousnesses of arising and ceasing, that eighth is also termed 'transforming'": because in the *Awakening of Faith*, the arising-and-ceasing and the unarisen-and-unceasing are united, there is the phrase "the ocean of the storehouse consciousness is permanently abiding," as explained in the prose. Now, taking the Vijñaptimātra school, the eight consciousnesses establish their entities solely through karma and affliction, and thus all arise and cease. Regarding the statement, "Because it constantly transforms": this quotes the proof text. The treatise's explanation of the first transformer, namely the ālaya[vijñāna], uses the analogy of constantly transforming like a torrent between the Dharma of cause and effect. The treatise asks: Is the ālayavijñāna severed or permanent? The treatise answers: It is neither severed nor permanent, because it constantly transforms. "Constantly" means that this consciousness, from beginningless time, forms a single continuous series always without interruption, because it is the basis for establishing realms, destinies, and births, and because its nature firmly holds seeds to prevent their loss. "Transforms" means that this consciousness, from beginningless time, arises and ceases from moment to moment, mutating from before to after; because a cause ceases and a fruit arises, it is not permanent or unitary, and because it can be perfumed by the transforming consciousnesses into seeds. The word "constantly" precludes severance, and "transforms" expresses non-permanence; it is like a torrent, which is the natural principle of cause and effect. The commentary's phrase "distinct from moment to moment" matches the phrase "constantly transforms" from the treatise with the sūtra text. From "Ever-new..." onward, it paraphrases the above treatise. From "Because it is distinct from moment to moment" onward, it harmonizes with the Dharmatā school: it is neither identical with nor different from the tathāgatagarbha; hence the *Awakening of Faith* states: "It is called the ālayavijñāna because the unarisen-and-unceasing and the arising-and-ceasing are united, being neither identical nor different." Because being distinct from moment to moment is arising and ceasing, it is not identical with the [tathāgata]garbha. Yet in this very mind of arising and ceasing, the nature-virtues as numerous as the sands of the Ganges are fundamentally complete; therefore it is called neither apart from nor identical to it. Neither apart from nor identical to means neither identical nor different. Regarding the statement "Like that torrent": this is the later text of the previously quoted *Vijñaptimātratāsiddhi*, which says: "Like torrent water, neither severed nor permanent, continuous for a long time, causing things to drift and drown. This consciousness is also like this: from beginningless time, arising and ceasing in succession, neither permanent nor severed. It drifts and drowns sentient beings, preventing them from transcending. Furthermore, like a torrent, though stirred up into waves due to wind and the like, its flow is uninterrupted. This consciousness is also like this: though encountering various conditions to give rise to the eye-consciousness and others, it constantly continues. Furthermore, like a torrent, churning water up and down, fish, grass, and other things follow the flow without departing. This consciousness is also like this: it constantly transforms in succession together with internal habit-energies, external contact, and other phenomena." Explanation: Merely by observing the above quotation, the commentary becomes clear of itself. In the commentary's text, both schools are explained together: "Like torrent water" is the text of the *Vijñaptimātratāsiddhi*. "Apart from water there is no current" applies to the doctrine of both schools. If establishing Dharmalakṣaṇa: apart from the eighth consciousness, there are no eye-consciousness and the rest. If relying on Dharmatā: apart from the tathāgatagarbha, there are no eight consciousnesses. This is extensive, as in "Inquiring for Clarity." "Also like waves on the ocean" is what the *Awakening of Faith* says: "Like the water of the great ocean, stirred into waves by the wind, the characteristic of water and the characteristic of wind do not separate from each other." The ocean is the storehouse consciousness, as explained in the prose. Because it is permanently abiding, it is the tathāgatagarbha. This establishes the above "apart from water there is no current," and also generates the below "causing things to drift and drown." That is, in the *Vijñaptimātratāsiddhi*, ascending to birth among humans and devas is like drifting grass, and sinking down into the three destinies is like drowning fish, because it harbors and sustains so many. Moreover, incorporating Dharmatā: within this are fully present the nature-virtues as numerous as the sands of the Ganges, and all supreme treasures are produced from this. If taking Dharmalakṣaṇa: "The ādānavijñāna is extremely subtle; all its seeds are like a torrent. I do not disclose it to ordinary fools, lest they discriminate and grasp it as a self." This also has the meaning of harboring and sustaining many things, so the meaning spans both schools. Regarding the statement "The matching to the Dharma should be contemplated": this is as already explained in the profound text above, and will be further clarified when reaching the "Chapter on Inquiring for Clarity," where the differences between the two schools will be extensively distinguished.