入楞伽心玄義 1.55

1.55

二、諸識本末者，有二義：一據二分、二就八識。初者，論師或說：相見二分各別種生，但相由而起，俱不離識，故說唯心。有說：相分皆是見分所現，無別種性，云前說識所緣，唯識所現故，如三摩地所行影像。又經云「從心相生，與心作相。」是故隨見分行，解帶彼相見生，故說唯識。今依此經皆是心現，但隨其相異說有彼種，理實皆與見分無別。二、就八識者，諸論皆說：前七轉識雖依第八，然各自種生，非即第八，以識變識無實用故。今依此經，非謂第八變起七轉，但彼七轉皆攬第八為體而起，如攬水成波，波無異水之體。下經云「於藏識海境界風動，轉識浪起。」故知皆以第八為體。不爾，豈浪異水別有自體？波浪同喻，深思可見。諸餘異說，會釋可知。

Second, concerning the root and branch of the various consciousnesses, there are two aspects: first, based on the two divisions; second, regarding the eight consciousnesses. As for the first: some treatise masters state that the objective division and subjective division each arise from distinct seeds, but arise in mutual dependence, neither departing from consciousness; thus it is said to be mind-only. Others state that the objective division is entirely manifested by the subjective division and has no distinct seed-nature, stating that what was previously taught as the cognitive object of consciousness is merely manifested by consciousness, like an image traversed in samādhi. Furthermore, the sūtra states: 'Arising from the marks of the mind, it serves as the mark for the mind.' Therefore, following the activity of the subjective division, cognition carries that mark and the subjective seeing arises; thus it is said to be consciousness-only. Now, relying on this sūtra, all are manifestations of the mind; it is merely in accordance with their different marks that those seeds are said to exist, but in terms of true principle, they are ultimately not distinct from the subjective division. Second, regarding the eight consciousnesses: the treatises all state that although the preceding seven transforming consciousnesses rely on the eighth, each arises from its own seed and is not identical with the eighth, because one consciousness transforming into another consciousness lacks actual functional efficacy. Now, relying on this sūtra, it is not that the eighth transforms and gives rise to the seven transforming consciousnesses; rather, those seven transforming consciousnesses all gather the eighth as their substance in arising, just as water is gathered to form waves, where the waves have no substance distinct from water. Later, the sūtra states: 'On the ocean of the storehouse consciousness, stirred by the winds of external realms, the waves of transforming consciousness arise.' Hence we know that they all take the eighth as their substance. Were it not so, how could the waves possess an intrinsic nature separate from water? The shared analogy of waves and water can be understood through deep contemplation. Other differing explanations may be understood through harmonious reconciliation.