[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) › 31.12 # 大方廣佛華嚴經隨疏演義鈔 31.12 大方廣佛華嚴經隨疏演義鈔 31.12 - **Language:** Classical Chinese ### [31.12](https://indike.org/pramana/in.bauddha.taisho.1736.31.12) 疏「攝論等」下，第二引二論釋。初即法相宗論等者，等取《瑜伽》、《雜集》等。彼論釋云「無始者，初際無故。界者因義，即種子也，是識因種。謂一切法，此唯雜染，非是清淨。彼一切法等所依者，能任持故非因性義，所依能依性各異故。若不爾者，界聲已了，無假依言。」故第三論云「此中聞熏習為是阿賴耶識自性？為非阿賴耶識自性？」下論答云「此聞熏習隨在一種所依轉處，寄在異熟識中，與彼和合俱轉，猶如水乳。然非阿賴耶自性是彼賴耶，對治無分別智種子性故。」下二句易了，明知賴耶但是生滅，非真性成。 > Regarding the commentary's "\[The Mahāyāna\]saṃgraha, etc.," secondly, this cites two treatises to explain \[the verse\]. The first represents the treatises of the Faxiang school, where "etc." includes the Yogācārabhūmi, the Abhidharmasamuccaya-vyākhyā, and so on. That treatise explains: "'Beginningless' means that it has no initial limit. 'Realm' (dhātu) means cause—that is, the seeds, which are the causal seeds of consciousness. 'All phenomena' refers solely to those that are defiled, not pure. That they are 'the basis (āśraya) of all those phenomena' means that it can sustain them; this does not mean causality, for the nature of that which is based and that which is the basis are distinct. Were it not so, the word 'realm' would have already sufficed, and the word 'basis' would be superfluous." Therefore, the third fascicle of the treatise states: "Herein, is the permeation of hearing (śrutavāsanā) of the intrinsic nature of the ālayavijñāna, or is it not of the intrinsic nature of the ālayavijñāna?" The treatise below answers: "This permeation of hearing, in whatever basis it functions, resides in the maturation consciousness, operating together with it in concord like milk and water. Yet it is not of the intrinsic nature of the ālaya, because it has the nature of the seed of the non-conceptual wisdom that counteracts that ālaya." The last two lines are easy to understand: it clearly shows that the ālaya is merely \[conditioned by\] arising and ceasing, and is not constituted of the true nature. > — English (machine translation) (machine translation) - [Previous: 31.11](https://indike.org/pramana/in.bauddha.taisho.1736.31.11) - [Next: 31.13](https://indike.org/pramana/in.bauddha.taisho.1736.31.13) - [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.31.12) — English, machine translation ## Linked texts (1) - [攝大乘論本](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha*zh-xuanzang.1.62) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.31.12](https://indike.org/pramana/in.bauddha.taisho.1736.31.12) · Pramāṇa