首楞嚴義疏注經 5.59

5.59

謂此識體單真不立、獨妄不成，真妄和合方有所為。《起信》云「謂不生滅與生滅和合，非一非異，名為阿梨耶識。」若說即真，妄習如何得盡？凡夫外道起於常見，執為真我。若說為妄，恐撥為斷滅，以真相不滅故。是故於小乘藏及大乘權教不說第八。《深密經》云「阿陀那識甚微細，一切種子成暴流，我於凡愚不開演，恐彼分別執為我。」意顯前文根、境、識三六種結縛，皆是此識熏習變生，執真執妄、見有見空唯此識影，乃至十地菩薩所見佛身，業識上見。若佛如來已離業識，無自他相見，如《起信》說。此則正顯已離俱生無明耳。

This means that the substance of this consciousness cannot be established as purely true alone, nor does it succeed as purely false alone; only when the true and the false are combined does activity occur. The Awakening of Faith says: "What is unarising and unceasing combines with what arises and ceases, being neither one nor different, which is called the ālaya-consciousness." If it were said to be simply the true, how could false habit-energies be exhausted? Ordinary beings and non-Buddhists would give rise to eternalism and grasp it as a true self. If it were said to be false, there is the fear that they would dismiss it as utter annihilation, because the characteristic of the true does not perish. Therefore, in the Hīnayāna canon and the provisional teachings of the Mahāyāna, the eighth consciousness is not spoken of. The Saṃdhinirmocana Sūtra says: "The ādāna-consciousness is extremely subtle; all its seeds form a raging torrent. I do not expound it to the foolish and ordinary, fearing they would conceptualize and grasp it as a self." The intent is to reveal that the six kinds of knot-bindings of the faculties, objects, and consciousnesses mentioned earlier are all transformed and produced by the perfuming of this consciousness; grasping the true and grasping the false, seeing existence and seeing emptiness, are merely shadows of this consciousness. Even the Buddha-bodies seen by bodhisattvas of the ten grounds are seen upon karmic consciousness. As for the Tathāgata Buddha, having already transcended karmic consciousness, there is no mutual seeing of self and other, as the Awakening of Faith states. This directly reveals that innate ignorance has already been transcended.