注大乘入楞伽經 9.136

9.136

此又言九識者，即《密嚴經》以第九為純淨識也，諸經論中復指真如為第九識，皆名異體同，謂真一俗八，二合說也。然此真如即識實性，非是依他別有體故，亦非體類別有九識。但是第八。具分賴耶開而為二，以有漏分為染、無漏分為淨，通七轉識，故言九識。如下偈云「顯示阿賴耶，殊勝之藏識；離能取所取（離染分也），我說為真如（即淨分也）。」此開之者，即偈頌五對義中長合偈離也。又此緣起諸識應以四句辨之：一以識實性（今名第九識亦名真如）唯不生滅，如水濕性；二七轉識皆生滅，如眾波浪；三第八阿賴耶識亦生滅亦不生滅，如海含動靜，故前偈云「阿賴耶如海，轉識同波浪」；四無明倒執非生滅非不生滅，如起浪猛風非水非浪。故前偈云「譬如巨海浪，斯由猛風起。」

Here, speaking again of nine consciousnesses refers to the *Ghanavyūha Sūtra* taking the ninth as the purely undefiled consciousness; furthermore, in various sūtras and treatises, tathatā is designated as the ninth consciousness, which are different names for the same substance, spoken together as the true one and the conventional eight. However, this tathatā is precisely the true nature of consciousness, not a separately existing substance apart from the paratantra, nor are there categorically distinct nine consciousnesses. It is merely the eighth; opening the fully endowed ālaya into two—taking the defiled portion as tainted and the undefiled portion as pure—together with the seven evolving consciousnesses, they are called the nine consciousnesses. As a verse below says: 'Revealing the ālayavijñāna, / The supreme storehouse consciousness; / Free from grasper and grasped (free from the tainted portion), / I declare it to be tathatā (which is the pure portion).' Opening it in this way is precisely 'combined in prose and divided in verse' among the five pairs of meanings. Furthermore, these conditioned evolving consciousnesses should be distinguished through four propositions: first, the true nature of consciousness (now called the ninth consciousness, also called tathatā) solely neither arises nor ceases, like the wet nature of water; second, the seven evolving consciousnesses all arise and cease, like the many waves; third, the eighth, the ālayavijñāna, both arises and ceases and neither arises nor ceases, like the ocean containing movement and stillness, hence the previous verse said: 'The ālaya is like an ocean, / The evolving consciousnesses are like waves'; fourth, ignorance and inverted grasping neither arise and cease nor do not arise and cease, like the fierce wind that raises waves being neither the water nor the waves, hence the previous verse said: 'Just as the waves of the great ocean / Are raised by fierce winds.'