成唯識論演祕 2.908

2.908

答：彼能所藏無有異，故不名賴耶。故《攝大乘》第一等云：非如大等顯了法性藏最勝中，阿賴耶識攝藏諸法亦復如是。釋彼計冥性有最勝能名藏最勝，大等諸法果相顯著名了法性，若未變時藏在冥性不異冥性；若已變異亦復不離，冥性為因大等為果，因果同體以明攝藏。今立賴耶攝藏因果，而非即異，故不同彼。又能所藏傳有三釋：一云，現行第八與所持種互為二藏，謂現持種，種名所藏，現名能藏。種生現識，識名所藏，種是能藏。二云，現初能變與諸轉識互為緣起，名能所藏。本識為因七識是果，七識為因本識是果，所藏為因能藏為果。三云，以種望現能熏七識，名能所藏，從七識生能生彼故。有義斷云：然今論意依第二說，論主下釋《達磨經》云：此頌意說，阿賴耶識與諸轉識互為因果，故但應說以現望現名能所藏，說為因果。復破疏云：言能藏者，但取現識能持種義。此即不然，論說能藏顯是因性，不可現識與所持種為因緣故。下說現識能持種故名因相者，由能所持體不異故，能生諸法，說現望現名之為因，非說能持望所持種名為因也。又能所藏皆通種、現，無別體故。

Answer: In their view, the storer and the stored have no difference, and therefore it is not called ālaya. Thus, the Mahāyānasaṃgraha, fascicle one, etc., states: "It is not like the manifest dharmatā being stored within the supreme [pradhāna], nor is it like this that the ālaya-vijñāna collects and stores all phenomena." This explains that they posit the unmanifest prakṛti to possess a supreme capacity called the "stored supreme", while the phenomena such as the mahat having manifest fruit-marks are called the "manifest dharmatā"; when not yet transformed, they are stored within the unmanifest prakṛti and are not different from the unmanifest prakṛti; when already transformed, they are also not separate [from it]. With the unmanifest prakṛti as cause and the mahat, etc., as fruit, cause and fruit are of identical substance to explain collecting and storing. Now, we establish that the ālaya collects and stores cause and fruit, yet they are neither identical nor different; thus it is not like theirs. Furthermore, regarding the storer and stored, three explanations have been transmitted: First, it is said that the actual eighth consciousness and the seeds it holds are mutually the two storers: that is, the actual [consciousness] holds the seeds, so the seeds are called the stored and the actual is called the storer; the seeds produce the actual consciousness, so the consciousness is called the stored and the seeds are the storer. Second, it is said that the actual first transformation and the various evolving consciousnesses (pravṛtti-vijñāna) mutually undergo conditioned arising, which is called the storer and stored: the fundamental consciousness is the cause and the seven consciousnesses are the fruit; the seven consciousnesses are the cause and the fundamental consciousness is the fruit; the stored is the cause and the storer is the fruit. Third, it is said that looking at the seeds in relation to the actual perfuming seven consciousnesses, they are called storer and stored, because they arise from the seven consciousnesses and are able to produce them. One view concludes: However, the present Treatise's intent relies on the second explanation. When the author of the Treatise below explains the *Dharmasūtra*, he says: "The intent of this verse is to state that the ālaya-vijñāna and the various evolving consciousnesses serve as mutual causes and fruits." Therefore, one should only say that looking at actual [states] in relation to actual [states] they are called storer and stored, being spoken of as cause and fruit. He further refutes the Commentary, saying: To say that "the storer only takes the meaning of the actual consciousness being able to hold seeds" is incorrect, because the Treatise states that the storer demonstrates the nature of a cause, and it is impossible for the actual consciousness to be the hetu-pratyaya for the seeds it holds. When it states below that the actual consciousness being able to hold seeds is called the causal mark, it is because the storer and the stored are not different in substance, and being able to produce all dharmas, it is said that looking at actual in relation to actual is called the cause, not that looking at what can hold in relation to the held seeds is called the cause. Furthermore, both storer and stored encompass seeds and actual states, having no separate substance.