入楞伽心玄義 1.56

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三、識體真妄門者，有說：此第八識從業等種子辨體而生，是異熟識生滅有為，如《瑜伽》等說。有說：是如來藏隨緣所成，如金作環釧。《密嚴經》云「如來清淨藏，世間阿賴耶。如金與指環，展轉無差別。」準此，第八舉體是真如。此二說若為和會？今釋有二：一約法、二就教。法中，此識本末融鎔，通有四句：一、攝本從末門，唯是有為生滅等法。二、攝末歸本門，則唯是如來藏平等一味。三、本末無礙門，《起信論》云「不生不滅與生滅和合，非一非異，名阿賴耶識。」下經云「如來藏受苦樂與因俱，若生若滅。」準此，本末合舉用以為體。四、本末俱泯門，謂形奪兩亡、理事無寄。下經云「不壞相有八，無相亦無相」等。解云：然此四句合為一心，是故經論各隨說一，於理遍通。如唯辨嚴具，金無所遺；唯顯於金，嚴具不失。雙存本末，法未曾二，俱泯性相，不礙雙在。若虛心融會，隨說皆得；若隨言執著，觸事成礙。二、就教會者，或得名不得義，如小乘中但聞阿賴耶名。或得名得一分生滅義，如《瑜伽》等。三、或得名得全分義，如《楞伽》、《密嚴》、《起信》等。四、或得義不存名，亦如《楞伽》、《同性經》等，亦如維摩默住以顯不二等。

Third, regarding the gateway of the true and false nature of the substance of consciousness: some say that this eighth consciousness is produced through the discernment of substance from seeds of karma and the like, being a karmic maturation consciousness that is conditioned, arising and ceasing, as taught in works such as the Yogācārabhūmi. Others say that it is formed by the tathāgatagarbha according with conditions, just as gold is fashioned into rings and bracelets. The Ghanavyūha Sūtra states: 'The pristine store of the Tathāgata / is the worldly ālayavijñāna. / Like gold and a finger-ring, / in their turns they are not distinct.' According to this, the eighth in its entire substance is tathatā. How are these two explanations to be harmonized and reconciled? Now, this is explained in two ways: first, with respect to phenomena; second, in terms of teachings. Regarding phenomena, the root and branches of this consciousness interfuse, encompassing four propositions: 1. The gateway of subsuming the root into the branches: it is purely conditioned phenomena, characterized by arising and ceasing, and the like. 2. The gateway of gathering the branches back into the root: then it is solely the single taste of equality of the tathāgatagarbha. 3. The gateway of the non-obstruction of root and branch: the Awakening of Faith states, 'The unarising and unceasing unites with arising and ceasing, being neither identical nor different; this is called the ālayavijñāna.' Later, this sūtra states: 'The tathāgatagarbha experiences suffering and pleasure, concomitant with causes, whether arising or ceasing.' According to this, root and branch are taken together to serve as the substance. 4. The gateway where root and branch are both extinguished: meaning that form and deprivation are both eliminated, and principle and phenomenon have no locus of resting. Later, this sūtra states: 'The unruined marks are eight, signless and devoid of signs,' and so forth. Explanation: However, these four propositions unite into the one mind; therefore, the sūtras and treatises each follow and teach one, yet in principle they pervade all. Just as when merely examining an ornament, the gold is not omitted; and when merely revealing the gold, the ornament is not lost. Preserving both root and branch, the dharma has never been dual; extinguishing both nature and characteristics, this does not obstruct their simultaneous presence. If one opens one's mind to harmonize and interfuse them, whichever is taught is admissible; but if one clings according to the words, every phenomenon encountered becomes an obstruction. Second, reconciling in terms of teachings: some attain the name but do not attain the meaning, as in the Hīnayāna where they only hear the name 'ālaya.' Some attain the name and attain one part of the meaning of arising and ceasing, as in the Yogācārabhūmi and the like. 3. Some attain the name and attain the full meaning, as in the Laṅkāvatāra, Ghanavyūha, Awakening of Faith, and so forth. 4. Some attain the meaning without preserving the name, as in the Laṅkāvatāra, Sūtra of Common Nature, and the like, or as in Vimalakīrti's remaining silent to reveal non-duality.