[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) › 66.15 # 大方廣佛華嚴經隨疏演義鈔 66.15 大方廣佛華嚴經隨疏演義鈔 66.15 - **Language:** Classical Chinese ### [66.15](https://indike.org/pramana/in.bauddha.taisho.1736.66.15) 疏「言阿賴耶識此云藏識」者，此下第五會釋論文。然《唯識》第三明第八識總有七名，故彼論云「然第八識雖諸有情皆悉成就，而隨義別立種種名。謂或名心，由種種法熏習種子所積集故。或名阿陀那，執持種子及諸色根令不壞故。或名所知依，能與染淨所知諸法為依止故。或名種子識，能遍任持世出世間二諸種子故。此等諸名通一切位。」釋曰：前名心者，望種積集。此種子識唯望能生，故不立也。次論云「或名阿賴耶，攝藏一切雜染品法令不失故。我見愛等執藏以為自內我故，此名唯在異生有學，非無學位。不退菩薩有雜染法執藏義故。」釋曰：然準賴耶有三藏義，故上論云「此識具有能藏、所藏、執藏義故。謂與雜染互為緣故，有情執為自內我故。」釋曰：言互為緣，即具能所二藏：一能持染種，種名所藏、識是能藏，謂現行異熟能持種子。二是雜染法所熏所依，則染法名能藏、此識為所藏。《起信疏》云「又藏自體於諸法中。」大乘法師云：謂由七轉識熏成種子，識體與種子無異性故。亦隨所藏種子不離轉識，藏在轉識中。三又為第七之所執藏。今但出二義，闕所藏者，約通無漏不說所藏。次論云「或名異熟識，能引生死善不善業異熟果故。此名唯在異生、二乘、諸菩薩位，非如來地猶有異熟無記法故。」釋曰：此通二乘無學、十地菩薩，以如來唯善，無無記故。次論云「或名無垢識，最極清淨諸無漏法所依止故。此名唯在如來地有，菩薩、二乘及異生位，持有漏種可受熏習，未得善淨第八識故。」釋曰：非煩惱，依故名無垢。今論唯舉二名者，賴耶意在通染，阿陀那意在通淨。略舉一對，通為所求之處，其理已同，故疏云「論主意明心含染淨」。 > Regarding the commentary's statement, "As for the ālāyavijñāna, it is here rendered 'storehouse consciousness' (zangshi)": From here down is the fifth section, collating and explaining the treatises. Now, the third fascicle of the Vijñaptimātratāsiddhi clarifies that the eighth consciousness has seven designations in total. That treatise states: "Although the eighth consciousness is fully realized by all sentient beings, various designations are established in accordance with different meanings. That is to say, it is sometimes named 'citta' (mind), because it is an accumulation \[of seeds\] perfumed by various phenomena. Or it is named 'ādāna', because it appropriates and holds the seeds and physical sense-faculties so that they do not deteriorate. Or it is named 'basis of the knowable' (jñeyāśraya), because it serves as the support for all defiled and pure knowable phenomena. Or it is named 'seed consciousness' (bījavijñāna), because it universally sustains all seeds of both mundane and supramundane domains. These designations apply across all stages." The explanation states: The former designation, "citta", is framed in terms of the accumulation of seeds. This "seed consciousness" is framed solely in terms of what can produce them, and therefore it is not established \[as identical\]. Next, the treatise says: "Or it is named 'ālaya', because it stores all defiled phenomena without letting them be lost. Grasping consciousnesses such as self-view and self-love appropriate and store it as their internal self. Thus this designation applies only to ordinary worldlings and learners, not to the stage of non-learners—yet non-retrogressing bodhisattvas still have the sense of defiled phenomena being held and stored." The explanation states: According to \[the definition of\] the ālaya, it has three meanings of storing. As the aforementioned treatise says: "Because this consciousness possesses the meanings of that which stores (active), that which is stored (passive), and that which is appropriated as an object of attachment. That is to say, it is mutually conditioned with defilements, and sentient beings cling to it as an internal self." The explanation states: Saying that they are "mutually conditioned" entails both the active and passive store meanings: First, it can hold defiled seeds; the seeds are called "that which is stored", and the consciousness is "that which stores"—this refers to the active ripening consciousness holding the seeds. Second, it is that which is perfumed by, and serves as the support for, defiled phenomena; thus defiled phenomena are called "that which stores", and this consciousness is "that which is stored". The Commentary on the Awakening of Faith says: "Moreover, it stores its own essence within all phenomena." Dharma Master Dacheng said: This means that due to the seven transforming consciousnesses perfuming it into seeds, the essence of the consciousness and the seeds are not of different natures. Also, following the stored seeds' inseparability from the transforming consciousnesses, it is stored within the transforming consciousnesses. Third, it is further appropriated and grasped by the seventh consciousness. Here, only two meanings are presented; the omission of "that which is stored" is because, when spoken of as extending through the undefiled stage, "that which is stored" is not mentioned. Next, the treatise states: "Or it is named 'ripening consciousness' (vipākavijñāna), because it induces the maturation fruits of wholesome and unwholesome karmas in saṃsāra. This designation applies only to the stages of ordinary worldlings, the two vehicles, and bodhisattvas; it is not found on the Tathāgata ground, which no longer has maturing neutral phenomena." The explanation states: This applies to non-learners of the two vehicles and bodhisattvas of the ten grounds, because the Tathāgata is solely wholesome and has no neutral states. Next, the treatise states: "Or it is named 'immaculate consciousness' (amalavijñāna), because it is the support for all supremely pure, undefiled phenomena. This designation exists solely on the Tathāgata ground. In the stages of bodhisattvas, the two vehicles, and ordinary worldlings, they retain defiled seeds and can receive perfuming, having not yet attained the completely purified eighth consciousness." The explanation states: Being a support not of afflictions, it is called immaculate. That the present treatise only adduces two designations is because the ālaya's intention is to cover the defiled, whereas the ādāna's intention is to cover the pure. By briefly adducing one pair, both are comprehensively taken as the locus of what is sought; their principle is already identical. Thus the commentary says: "The treatise master's intention is to clarify that the mind encompasses both the defiled and the pure." > — English (machine translation) (machine translation) - [Previous: 66.14](https://indike.org/pramana/in.bauddha.taisho.1736.66.14) - [Next: 66.16](https://indike.org/pramana/in.bauddha.taisho.1736.66.16) - [Up: 66](https://indike.org/pramana/in.bauddha.taisho.1736.66) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.66.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.66.15](https://indike.org/pramana/in.bauddha.taisho.1736.66.15) · Pramāṇa