瑜伽論記 1.202

1.202

然彼決定藏即此論第二分曾無九識品。備師又云：昔傳引無相論阿摩羅識證有九識。彼無相論即是顯揚論無性品，然彼品文無阿摩羅名，今依楞伽經等有九識義。第九名阿摩羅，此云無垢。基師云：依無相論、同性經中，彼取真如為第九識，真一、俗八二合說故，今取淨位第八識本以為第九，染淨本識各別說故。如來功德莊嚴經云：如來無垢識，是淨無漏界，解脫一切障，圓鏡智相應。此中既言無垢識與圓鏡智俱，第九復名阿末羅識，故知第八識染淨別說以為九也。地婆訶羅云：西方一解，第六識別義名為阿摩羅，斷惑證滅有勝用故。新羅曉法師云：自性清淨心名為阿摩羅，與第八賴耶識體同義別。今存此釋，善順彼經。

However, that Juedingzang [lun] is simply the second division of this treatise, and it never contained a 'Chapter on the Nine Consciousnesses'. Master Bei also said: 'In the past, tradition cited the amala-vijñāna of the Wuxiang lun to prove the existence of nine consciousnesses. That Wuxiang lun is simply the "Chapter on Non-nature" in the Xianyang lun; however, the text of that chapter has no name of amala. Now, relying on the Laṅkāvatārasūtra and others, there is a doctrine of nine consciousnesses. The ninth is named amala, which is translated here as undefiled.' Master Ji said: 'Relying on the Wuxiang lun and the Tongxing jing, they take tathatā to be the ninth consciousness, speaking of them together because the ultimate is one and the conventional is eight. Now, we take the original eighth consciousness at the pure stage to be the ninth, because the defiled and pure foundational consciousnesses are spoken of distinctively. The Tathāgataguṇālaṃkārasūtra states: "The Tathāgata's undefiled consciousness is the pure, taintless realm, freed from all hindrances, associated with the great round mirror wisdom." Here, since it states that the undefiled consciousness is conjoined with the round mirror wisdom, and the ninth is also named the amala-vijñāna, we therefore know that the defiled and pure aspects of the eighth consciousness are spoken of distinctively to make nine.' Divākara said: 'One Western interpretation is that the sixth consciousness is alternatively named amala, because it has superior functioning in severing afflictions and realizing cessation.' Master Wonhyo of Silla said: 'The intrinsically pure mind is named amala; it is identical in substance with the eighth ālaya-vijñāna but different in meaning.' Preserving this explanation now accords well with that sūtra.