請觀音經疏闡義鈔 1.34

1.34

"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.