大乘起信論別記 1.30

1.30

所謂「不生不滅與生滅和合，非一非異，名為阿梨耶識」者，此不生滅即上如來藏，言生滅者是上不生滅心之生滅。言與和合者，不生滅心動作生滅，名之曰與。此生滅之心，心之生滅，不相捨離，名為和合。如下論云「如大海水因風波動，水相風相不相捨離」，此中水之動是風相，動之濕是水相，雖有二相而無二體故不相離，心亦如是。心之生滅依無明成，生滅之心從本覺成，而無二體，不相捨離，故為和合。正是不生滅與生滅和合，非是生滅與不生滅和合也。言非一非異者，此心與生滅非一故，恒不失不生滅性，又心與生滅非異故，亦舉體作生滅相。若是一者，作生滅時，失不生滅，如其異者，此不生滅不作生滅，故言非一非異。雖有二義，心體無二，此合二義，不二之心名為梨耶識也。如四卷經云「譬如泥團微塵，非異非不異，金莊嚴具亦如是。若泥團微塵異者，非彼所成；而實彼成，是故非異。若不異者，泥團微塵應無差別。如是轉識藏識真相若異者，藏識非異；若不異者，轉識滅藏識亦應滅。而自真相實不滅，是故非真識滅，但業相滅。」今此論者，正釋此經文，故言非一非異。此言「轉識」者，梨耶識內生滅見相，名為轉識。於中體名為藏識，如十卷經云「如來藏阿梨耶識，共七種識生，名轉相。」故知，轉相亦在阿梨耶識。言自真相者，十卷經中「真名自相，本覺之心不藉妄緣，性自神解，名為自真相。」是約不一義門說也。然隨無明風作生滅時，神解之性與本不異，故亦得名為自真相。是依不異義門說也。當知自真名，不偏在不生滅。

Regarding the statement, 'What is termed the non-arising and non-ceasing combining with arising and ceasing, being neither one nor different, is called the ālayavijñāna': this 'non-arising and non-ceasing' is precisely the aforesaid tathāgatagarbha; the words 'arising and ceasing' refer to the arising and ceasing of the aforesaid mind of non-arising and non-ceasing. As for the words 'combining with': the mind of non-arising and non-ceasing activates into arising and ceasing, which is termed 'with'. This mind that arises and ceases and the arising and ceasing of the mind are not separated or divorced from each other; this is called 'combining'. As the treatise states below: 'Just as the water of the great ocean is stirred into waves by the wind, and the characteristics of water and the characteristics of wind are not separated from each other.' In this, the movement of the water is the characteristic of wind, while the wetness of the movement is the characteristic of water; though there are two characteristics, they have no two essences, and therefore are not separated. The mind is also like this: the arising and ceasing of the mind is constituted depending on avidyā, while the mind that arises and ceases is constituted from innate enlightenment, yet they do not have two essences and are not separated from each other; therefore, they combine. It is precisely that the non-arising and non-ceasing combines with arising and ceasing, not that arising and ceasing combines with the non-arising and non-ceasing. Regarding 'neither one nor different': because this mind and arising and ceasing are not one, it constantly does not lose its nature of non-arising and non-ceasing; furthermore, because the mind and arising and ceasing are not different, its whole essence also assumes the characteristic of arising and ceasing. If they were one, when it undergoes arising and ceasing it would lose non-arising and non-ceasing; if they were different, this non-arising and non-ceasing would not undergo arising and ceasing; therefore it is said to be 'neither one nor different'. Although there are two meanings, the essence of the mind is not two; this non-dual mind combining the two meanings is called the ālayavijñāna. As the Four-fascicle Laṅkāvatārasūtra states: 'For example, a lump of clay and fine dust particles are neither different nor not different; gold and ornaments made of it are also like this. If the lump of clay and the fine dust particles were different, the former would not be constituted of the latter; yet in reality it is constituted of them, therefore they are not different. If they were not different, there should be no distinction between a lump of clay and fine dust particles. In the same way, if the evolving consciousness, the storehouse consciousness, and the true characteristic were different, the storehouse consciousness would not be [their cause]; if they were not different, when the evolving consciousness ceases, the storehouse consciousness should also cease. But the inherent true characteristic in reality does not cease; therefore it is not that the true consciousness ceases, but only that the karmic characteristic ceases.' Now, this treatise directly interprets this sūtra passage; therefore it says 'neither one nor different'. What is called the 'evolving consciousness' here refers to the arising and ceasing perceiving aspect within the ālayavijñāna, which is called the evolving consciousness. Within it, the essence is called the storehouse consciousness. As the Ten-fascicle Laṅkāvatārasūtra states: 'The tathāgatagarbha-ālayavijñāna arises together with the seven kinds of consciousness, which is termed the evolving characteristic.' Therefore we know that the evolving characteristic is also within the ālayavijñāna. Regarding the 'inherent true characteristic': in the Ten-fascicle Laṅkāvatārasūtra, '"true" is called the inherent characteristic; the mind of innate enlightenment does not rely on delusive conditions, but by its nature is spontaneously spiritually aware—this is called the inherent true characteristic.' This is spoken with respect to the gate of the meaning of non-oneness. However, when it undergoes arising and ceasing in accordance with the wind of avidyā, the nature of spiritual awareness is not different from the original; therefore it can also be named the inherent true characteristic. This is spoken based on the gate of the meaning of non-difference. One should know that the name 'inherent true' is not exclusively in non-arising and non-ceasing.