請觀音經疏闡義鈔 1.34

1.34

「理者」，即向觀門所契之理也。「真如」者，體非妄偽，故言真性。無改異，故稱如。不虛名實，至極曰際。非生死相、非涅槃相，故名實相。「阿梨耶」，亦阿賴耶，此云藏識，以能藏自體於諸法內，藏諸法於自體內故。此皆一心三諦之異字也。問：何不用第九淨識為詮理之名耶？答：大師依《地論》明阿梨耶識是真常淨識，不立第九；若依《攝論》，梨耶是無記無明隨眠之識，九方名淨。是知二論，隨機故異。若就即義，唯至第八，猶云即無明是法性也；若就離義，乃立第九，猶云斷無明即法性也。若曉今宗，理應無諍，不即不離一體無殊，而即而離何妨兩立？喻之波水，大旨可知。

"Principle" is precisely the principle tallied with via the aforementioned contemplation gates. "Suchness": its essence is not false or deceptive, hence it is called "true nature"; it is without alteration or difference, hence it is called "suchness." Being not hollow is named real; reaching the utmost limit is called reality-limit. It is neither the characteristic of birth-and-death nor the characteristic of nirvāṇa, hence it is called true characteristic. "Ālaya" is also written ālaya; here it is translated "storehouse consciousness" because it can store its own essence within all phenomena and store all phenomena within its own essence. These are all different names for the threefold truth in a single mind. Question: Why is the ninth pure consciousness not used as the name expressing principle? Answer: The Great Master relied on the Daśabhūmika-śāstra in explaining that the ālaya consciousness is the true, eternal, and pure consciousness, not establishing a ninth; if relying on the Mahāyānasaṃgraha, ālaya is the consciousness of non-defined ignorance and dormant afflictions, and only the ninth is named pure. Thus we know the two treatises differ according to the capacities [they address]. If in terms of identity, it reaches only the eighth, as in saying that ignorance is identical to dharmatā; if in terms of separation, a ninth is established, as in saying that severing ignorance is identical to dharmatā. If one understands our school's doctrine, there should be no dispute in principle: neither identical nor separate, their single essence is without difference; being both identical and separate, why hinder establishing both? Illustrated by the metaphor of waves and water, the general purport can be understood.