[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 31.10 # 大方廣佛華嚴經隨疏演義鈔 31.10 大方廣佛華嚴經隨疏演義鈔 31.10 - **Language:** Classical Chinese ### [31.10](https://indike.org/pramana/in.bauddha.taisho.1736.31.10) 疏「楞伽中真識現識如泥團」等者，若具彼文，亦復如是下云「大慧！若泥團微塵異者，非彼所成。而實彼成，是故不異。若不異者，泥團微塵應無差別。如是轉識藏識真相若異者，藏識非因。若不異者，轉識滅藏，識亦應滅。而自真相實不可滅，是故非自真相滅，但業相滅耳。」賢首解云：「此中真相是如來藏，轉識是七識，藏識是梨耶。」此解甚當。但喻有二法，謂泥團、微塵，而合有三，意少難見。此即第一經，初先明識三相、次明三識。初云「諸識有三種相，謂轉相、業相、真相。」釋曰：此三種相通於八識，謂起心名轉，八俱起故。皆有生滅，故名轉相。動則是業，如三細中初業相故。八識皆動，盡名業相。八之真性，盡名真相。是故經云「諸識有三種相」，則知三相通八識矣。次經辨三識云「大慧！略說有三種識，廣說有八種相。何等為三？謂真識、現識、分別事識。」釋曰：約不與妄合如來藏心為真識，現即第八。故下經云「譬如明鏡現眾色像，現識處現亦復如是。」明是第八。餘七皆名分別事識。是則三識別為三類，現唯第八、分別唯前七。真相約佛，是八出纏；約凡在第八中，亦兼在餘七。然泥團經文，含前二段，意明三識而參三相之名。轉識即轉相之名。意是分別事識故，唯識中名七轉識。藏識即是現識。此則可知真相即是真識。上二取識類別，故牒識名；真相但取通八識之真，故牒相名。上經文言「若異者藏識非因」者，謂三若異藏識，即應不同真相及轉識為因。既以轉識熏故，真識隨緣而成藏識，則知不異。非以藏識為二識因，思之。故下重案定云「非自真相滅，但業相滅。」斯則三事備矣。謂喻中有三：一塵、二水、三泥。以水和塵，泥團方立。以業熏真相，藏識便生。業以合水，但水滅而塵在，故業亡而真存。經云「若自真相滅者，藏識則滅」者，反顯藏識以真妄和合而成，但其妄滅而真體不無，故下以水喻如來藏、波喻七識，合成動海；即為藏識但波相滅、濕性不壞，即斯義也。不異之義，易知。言「皆此義」者，皆是如來藏隨緣成識義也。然云自真相者，十卷但云「自相」。曉公釋云：「本覺之心不藉妄緣，性自神解，名自真相，約不一義說。又隨無明風作生滅時，神解之性與本不異，亦名自真相，是依不異義說。」疏「又彼經云：如來藏識為無始惡習所熏名為藏識」者，上辨與七和合為藏識，今明無始無明為因。故論下文中「無明為因生三細，境界為緣生六麁。」此中正取無明為因生於三細，三細既屬賴耶，已成識藏。即第四經文具云「大慧！如來藏是善不善因，能遍興造一切趣生。譬如伎兒變現諸趣，離我我所，不覺彼故，三緣和合方便而生。外道不覺，計著作者，為無始虛偽惡習所熏，名為識藏。生無明住地與七識俱，如海浪生，常生不斷。離無常生過，離於我論」等。疏「又入楞伽云」下，前引《楞伽》與七識俱，次引《楞伽》為惡習熏，今則雙具故復引之，大意無異。言「而與無明七識共俱」者，與無明俱，即前第二意。與七識俱，即第一意。疏「又起信論云」下，引於三論：初直引《起信》、後雙引二論。今初，即二門之中生滅門初。具云「心生滅者，依如來藏故有生滅心。所謂不生不滅與生滅和合，非一非異，名阿賴耶識。」釋曰：初二句標、「所謂不生不滅」下辯相。不生滅者，是如來藏自性清淨心，因無明風動，舉體隨緣作生滅心，不相捨離，故云和合，非謂別有生滅來與真合。此心所以生滅者，因無明生。此生滅心原從本覺而起，故有二義而無二體。故下論云「如大海水，因風波動。水相風相不相捨離」，乃至廣說。此中動是風相，濕是水相。以水舉體動故，水不離於風相；無動而非濕故，動不離於水相。心亦如是，不生滅心舉體動故，心不離生滅相。生滅之相無非真故，生滅不離於心相。如是名為和合，此是不生滅心與生滅合，以是隨緣門故。非是生滅與不生滅合，以此不是向本真如門故。言非一非異者，真如全體動故，心與生滅非異；而恒不變真性，故與生滅不一。此約三細以為生滅，則第八中已含動靜。若《楞伽經》云「七識染法為生滅，以如來藏淨法為不生滅，以此二和合為阿賴耶識，以和合故非一非異者，就麁顯說。」然非一非異義，廣如〈十忍品〉如幻忍明。又如來藏名，初品已釋。言「不生滅」等者，旦公云：「性該始終，體非起盡。體遍迷悟，性非解惑。故云不生不滅。若不覺知，能令生死不斷名生。始覺能滅生死，故名為滅。」 > Regarding the commentary's phrase "In the Laṅkāvatāra, the true consciousness and manifest consciousness are like a lump of clay," and so on: if the full text of that \[sūtra\] is cited, it states below "likewise": "Mahāmati! If the lump of clay and the subtle particles of dust were different, the former would not be made of the latter. But in truth it is made of them; therefore they are not different. If they were not different, the lump of clay and the particles of dust would have no distinction. Likewise, if the transforming consciousness, the store consciousness, and the true characteristic were different, the store consciousness would not be the cause. If they were not different, then when the transforming consciousness ceases, the store consciousness would also cease. Yet one's own true characteristic can never really cease; therefore, it is not one's own true characteristic that ceases, but only the karmic characteristic that ceases." Xianshou explained: "Here, the true characteristic is the tathāgatagarbha, the transforming consciousness is the seven consciousnesses, and the store consciousness is the ālaya." This explanation is most fitting. However, the metaphor contains two things, namely the lump of clay and the subtle particles of dust, while the application contains three; its meaning is slightly difficult to see. This is in the first fascicle of the sūtra: first it clarifies the three characteristics of consciousness, and next it clarifies the three consciousnesses. First it says: "Consciousnesses have three kinds of characteristics: the transforming characteristic, the karmic characteristic, and the true characteristic." Explanation: these three kinds of characteristics apply generally to the eight consciousnesses. When the mind arises, it is called transforming; because all eight arise together and all possess arising and ceasing, they are called the transforming characteristic. Movement is karma, just as the initial karmic characteristic among the three subtle \[characteristics\]. Because the eight consciousnesses all move, they are all called the karmic characteristic. The true nature of the eight is entirely called the true characteristic. Therefore, the sūtra says: "Consciousnesses have three kinds of characteristics," so one knows that the three characteristics apply to all eight consciousnesses. Next, the sūtra distinguishes the three consciousnesses, saying: "Mahāmati! In brief, there are three kinds of consciousness, and in detail there are eight kinds of characteristics. What are the three? They are the true consciousness, the manifest consciousness, and the consciousness that differentiates objects." Explanation: the tathāgatagarbha mind that is not combined with delusion is taken as the true consciousness. The manifest is the eighth. Hence the sūtra says below: "Just as a bright mirror manifests various forms and images, the abiding manifest consciousness manifests in the same way." This clarifies that it is the eighth. The remaining seven are all called the consciousness that differentiates objects. Thus, the three consciousnesses are distinguished into three classes: the manifest is only the eighth, and the differentiating is only the first seven. In terms of the Buddha, the true characteristic is the eighth free from entanglement; in terms of ordinary beings, it is within the eighth and also shared with the remaining seven. However, the sūtra passage on the lump of clay incorporates the previous two sections; its intent is to clarify the three consciousnesses while mingling the names of the three characteristics. The transforming consciousness is the name of the transforming characteristic; because its meaning is the consciousness that differentiates objects, in Yogācāra it is called the seven transforming consciousnesses. The store consciousness is the manifest consciousness. From this, one can know that the true characteristic is the true consciousness. The first two take the classification of consciousnesses, and thus bring up the names of consciousnesses; the true characteristic only takes the truth that applies generally to the eight consciousnesses, and thus brings up the name of characteristic. As for the sūtra passage above saying, "If they were different, the store consciousness would not be the cause": this means that if the three were different, the store consciousness would not share the true characteristic and transforming consciousness as causes. Since it is perfumed by the transforming consciousness, the true consciousness accords with conditions to become the store consciousness; thus one knows they are not different. It does not mean that the store consciousness is the cause of the two consciousnesses; contemplate this. Hence below it confirms again, stating: "It is not one's own true characteristic that ceases, but only the karmic characteristic that ceases." Thus the three items are complete. That is, within the metaphor there are three: first, dust; second, water; third, mud. Only when dust is blended with water is a lump of clay established. When the true characteristic is perfumed by karma, the store consciousness then arises. Karma corresponds to water: only water ceases while dust remains; thus karma perishes while the true endures. When the sūtra says, "If one's own true characteristic ceased, the store consciousness would cease," it inversely reveals that the store consciousness is formed by the combination of the true and the false: only its falsity ceases while the true essence is not non-existent. Hence below it uses water to illustrate the tathāgatagarbha and waves to illustrate the seven consciousnesses, which combine to form the moving ocean, which is the store consciousness; but the characteristics of waves cease while the nature of wetness is not destroyed—this is precisely this meaning. The meaning of "not different" is easy to understand. The phrase "all are this meaning" means that all are the meaning of the tathāgatagarbha according with conditions to become consciousness. However, where it says "one's own true characteristic," the ten-fascicle version merely says "one's own characteristic." Master Wonhyo explained: "The mind of original enlightenment does not rely on false conditions; its nature is inherently spiritual and understanding, so it is called one's own true characteristic, spoken in terms of the meaning of not being identical. Furthermore, when it undergoes arising and ceasing following the wind of ignorance, the nature of spiritual understanding is not different from the origin; this is also called one's own true characteristic, spoken relying on the meaning of not being different." Regarding the commentary's phrase "Furthermore, that sūtra says: The store of the tathāgatagarbha, perfumed by beginningless evil habit energy, is named the store consciousness": above it distinguished its combining with the seven to become the store consciousness; now it clarifies that beginningless ignorance is the cause. Hence the treatise states below: "Ignorance is the cause that generates the three subtle \[characteristics\], and external objects are the conditions that generate the six coarse \[characteristics\]." Here, it directly takes ignorance as the cause that generates the three subtle \[characteristics\]; since the three subtle \[characteristics\] belong to the ālaya, it has already become the store of consciousness. That is, the full text of the fourth fascicle states: "Mahāmati! The tathāgatagarbha is the cause of good and non-good, capable of universally producing all destinies and births. It is like an actor manifesting various destinies, free from 'I' and 'mine.' Because of not awakening to that, it arises through the expedient means of the combination of three conditions. Non-Buddhists, not awakening, cling to it as an agent; perfumed by beginningless deceptive and evil habit energy, it is named the store of consciousness. It generates the ground of the abiding of ignorance and coexists with the seven consciousnesses, arising continually without interruption like waves of the sea. It is free from the faults of impermanence and arising, free from doctrines of self," and so on. Regarding the commentary's phrase "Furthermore, the Lankāvatāra says" onward: previously it cited the Laṅkāvatāra's \[statement about\] coexisting with the seven consciousnesses, and next it cited the Laṅkāvatāra's \[statement about\] being perfumed by evil habit energy; now it cites it again because it contains both, the general idea being no different. The statement "and coexists together with ignorance and the seven consciousnesses": coexisting with ignorance is the second meaning above; coexisting with the seven consciousnesses is the first meaning. Regarding the commentary's phrase "Furthermore, the Awakening of Faith says" onward: it cites three treatises. First it directly cites the Awakening of Faith, and later it cites two treatises together. Now, the first is at the beginning of the gate of arising and ceasing among the two gates. In full, it says: "As for the arising and ceasing of the mind: relying on the tathāgatagarbha, there is the mind of arising and ceasing. What is called the non-arising and non-ceasing combining with arising and ceasing, being neither identical nor different, is named the ālayavijñāna." Explanation: the first two lines set out the premise; from "What is called the non-arising and non-ceasing" onward, it analyzes the characteristic. That which neither arises nor ceases is the tathāgatagarbha's naturally pure mind. Stirred by the wind of ignorance, its entire essence accords with conditions to act as the mind of arising and ceasing, not separating from one another; hence it is said to be "combined," not that there is a separate arising and ceasing coming to unite with the true. The reason this mind arises and ceases is that it arises due to ignorance. This mind of arising and ceasing originally arises from original enlightenment, and therefore possesses two meanings without having two essences. Hence the treatise states below: "Like the water of the great ocean, stirred into waves by the wind, the characteristic of water and the characteristic of wind are not separated from one another," up to detailed explanations. Here, movement is the characteristic of wind, and wetness is the characteristic of water. Because the entire essence of the water moves, water is not separate from the characteristic of wind; because there is no movement that is not wet, movement is not separate from the characteristic of water. The mind is also like this: because the entire essence of the mind that neither arises nor ceases moves, the mind is not separate from the characteristic of arising and ceasing. Because the characteristics of arising and ceasing are nothing other than the true, arising and ceasing are not separate from the characteristic of mind. Such is termed "combination"; this is the mind that neither arises nor ceases combining with arising and ceasing, because it is the gate of according with conditions. It is not arising and ceasing combining with the non-arising and non-ceasing, because this is not the gate that faces toward the original tathatā. As for "neither identical nor different": because the entire essence of tathatā moves, the mind is not different from arising and ceasing; yet as it constantly maintains its unchanging true nature, it is not identical with arising and ceasing. This takes the three subtle \[characteristics\] as arising and ceasing, and thus movement and quiescence are already contained within the eighth. If according to the Laṅkāvatāra Sūtra it says: "The defiled dharmas of the seven consciousnesses are arising and ceasing, the pure dharmas of the tathāgatagarbha are non-arising and non-ceasing; because these two combine to become the ālayavijñāna, on account of combination they are neither identical nor different"—this is explained in terms of coarse and manifest levels. However, the meaning of neither identical nor different is explained extensively as in the illusion-like forbearance of the "Ten Forbearances Chapter." Furthermore, the name tathāgatagarbha was already explained in the first chapter. As for "neither arising nor ceasing" and so on, Master Dan said: "Its nature encompasses beginning and end, its essence is without arising and terminating. Its essence pervades delusion and awakening, its nature is neither realization nor delusion. Therefore it is said to neither arise nor cease. If one is unaware and uncomprehending, its capacity to make birth and death continuous is called arising; initial enlightenment's ability to extinguish birth and death is called ceasing." > — English (machine translation) (machine translation) - [Previous: 31.9](https://indike.org/pramana/in.bauddha.taisho.1736.31.9) - [Next: 31.11](https://indike.org/pramana/in.bauddha.taisho.1736.31.11) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.1736.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.31.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.31.10](https://indike.org/pramana/in.bauddha.taisho.1736.31.10) · Pramāṇa