[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘起信論別記](https://indike.org/pramana/in.bauddha.taisho.1845) › 1.35 # 大乘起信論別記 1.35 大乘起信論別記 1.35 - **Language:** Classical Chinese ### [1.35](https://indike.org/pramana/in.bauddha.taisho.1845.1.35) 問：上言一心有二種門，今云此識有二種義。彼心此識，有何差別？解云：上就理體，名為一心，體含絕相、隨緣二義門故，言一心有二種門。如經本言「寂滅者名為一心，一心者名如來藏。」義如上說。今此中識者，但就一心隨緣門內，理事無二，唯一神慮，名為一識；體含覺與不覺二義故，言此識有二種義，是故，心寬、識狹，以心含二門識故。又門寬、義狹，以生滅門含二義故。如四卷經云「不離不轉名如來藏識，七識流轉不滅。所以者何？彼因舉緣諸識生故，非聲聞緣覺修行境界。」十卷經云「如來藏不在阿梨耶識中，是故七識有生有滅，如來藏不生不滅。何以故？彼七種識，依諸境界念觀而生。此七識境界，一切聲聞外道修行者，不能覺知之。」二文同明此識不生滅義。何者？欲明境界風所動故藏海中七識浪轉，是故七識有生有滅。如來藏者即是藏識，雖不離轉而體不轉故，如來藏不生不滅故，言不離不轉名如來藏識等。十卷意者，欲明七識是浪不非海相，在梨耶識海中故有生滅。如來藏者，是海非浪，不在阿梨耶識海中，故無生滅，故言如來藏不在阿梨耶識中。是故七識有生有滅等，以如來藏即是阿梨耶識，故言不在。若使如來藏不在生滅梨耶識中者，即應下云「是故八種識有生有滅」，何故但言是故七識有生滅耶。當知此二經文，其本是一，但翻譯者異故，致使語有不同耳。又四卷經云「阿梨耶識名如來藏，而與無明七識共俱，離無常過，自性清淨。餘七識者，念念不住，是生滅法。」如是等文，同明梨耶本覺不生滅義。又四卷經云「剎那者名為識藏」，十卷云「如來藏阿梨耶識共七識生，名轉滅相。」如是等文是顯梨耶生滅不覺之義。此今論主，總括彼經始終之意故，言噵此識有二種義也。 > Question: Above it was said that the One Mind has two gates; now it says that this consciousness has two meanings. What is the distinction between that mind and this consciousness? Explanation: Above, with respect to the ontological essence, it was named the One Mind; because its essence contains the two gates of the meaning of cutting off characteristics and the meaning of following conditions, it was said that the One Mind has two gates. As the sūtra text states: 'That which is quiescent and ceased is named the One Mind; the One Mind is named the tathāgatagarbha.' The meaning is as explained above. Here, this consciousness is spoken of solely within the One Mind's gate of following conditions: principle and phenomenon are non-dual, being exclusively a single spiritual cognition, which is named the one consciousness. Because its essence contains the two meanings of enlightenment and non-enlightenment, it is said that this consciousness has two meanings. Therefore, mind is broad and consciousness is narrow, because mind contains the consciousness of the two gates. Furthermore, gate is broad and meaning is narrow, because the gate of arising and ceasing contains the two meanings. As the Four-fascicle Laṅkāvatārasūtra states: 'That which neither departs nor evolves is named the tathāgatagarbha-consciousness; the seven consciousnesses flow and turn without ceasing. Why is this? Because, with that as cause and conditions as support, all the consciousnesses arise; this is not the realm of practice of śrāvakas and pratyekabuddhas.' The Ten-fascicle Laṅkāvatārasūtra states: 'The tathāgatagarbha is not within the ālayavijñāna; therefore the seven consciousnesses have arising and ceasing, while the tathāgatagarbha does not arise and does not cease. Why is this? Those seven consciousnesses arise based on mental contemplation of all sense-objects. The realm of these seven consciousnesses cannot be perceived by any śrāvakas or non-Buddhist practitioners.' Both texts equally clarify the meaning of this consciousness being non-arising and non-ceasing. How so? They intend to clarify that because it is stirred by the wind of sense-objects, the waves of the seven consciousnesses evolve in the ocean of the storehouse consciousness, and therefore the seven consciousnesses have arising and ceasing. The tathāgatagarbha is precisely the storehouse consciousness: although it does not depart from evolving, its essence does not evolve; therefore the tathāgatagarbha does not arise and does not cease. Hence it says that which neither departs nor evolves is named the tathāgatagarbha-consciousness, and so on. The intention of the ten-fascicle version is to clarify that the seven consciousnesses are waves, not that they are not the characteristics of the ocean; being within the ocean of the ālayavijñāna, they therefore have arising and ceasing. The tathāgatagarbha is the ocean and not the waves; it is not within the ocean of the ālayavijñāna \[as a wave\], and therefore has no arising and ceasing; hence it says that the tathāgatagarbha is not within the ālayavijñāna. As for 'therefore the seven consciousnesses have arising and ceasing' and so on: because the tathāgatagarbha is precisely the ālayavijñāna, it therefore says 'is not within'. If the tathāgatagarbha were not within the arising-and-ceasing ālayavijñāna, it should say below, 'therefore the eight kinds of consciousness have arising and ceasing'; why does it only say 'therefore the seven consciousnesses have arising and ceasing'? One should know that these two sūtra texts are originally one, and it is merely that the translators differed, which resulted in the phrasing not being the same. Furthermore, the Four-fascicle Laṅkāvatārasūtra states: 'The ālayavijñāna is named the tathāgatagarbha, and it is accompanied together with avidyā and the seven consciousnesses, free from the fault of impermanence, and pure in its own nature. The remaining seven consciousnesses do not abide from thought-moment to thought-moment, and are dharmas of arising and ceasing.' Passages such as this equally clarify the meaning of the ālayavijñāna's innate enlightenment being non-arising and non-ceasing. Furthermore, the Four-fascicle Laṅkāvatārasūtra states: 'That which is momentary is called the storehouse consciousness'; the ten-fascicle version states: 'The tathāgatagarbha-ālayavijñāna arises together with the seven consciousnesses, which is termed the characteristic of evolving and ceasing.' Passages such as this reveal the meaning of the ālayavijñāna's arising and ceasing and non-enlightenment. The author of the present treatise now encompasses the overarching intention from beginning to end of that sūtra, and therefore says that this consciousness has two meanings. > — English (machine translation) (machine translation) - [Previous: 1.34](https://indike.org/pramana/in.bauddha.taisho.1845.1.34) - [Next: 1.36](https://indike.org/pramana/in.bauddha.taisho.1845.1.36) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1845.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1845~en-mt.1.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1845.1.35](https://indike.org/pramana/in.bauddha.taisho.1845.1.35) · Pramāṇa