起信論疏筆削記 3.11

3.11

即唯識下，配教。齊業相者，彼說諸法生起，但依賴耶以為其本，故名此識為總報主。一切種子、根身器界皆此識變，仍獨說此以為所熏。熏成種已，後起現行，皆依此識，故云生起本也。以彼下，出所以。緣以彼宗未說一心是真如、生滅二門之源，以留之於終教說故。若盡說已，何分權實耶？故說等者，以不知真如即心故，說無知無覺凝然不變者。說此無知覺體，堅如玉石，不可受熏，以不是可熏性故。既不受熏，焉能隨緣？由是但執真如不變，不許隨緣也。但說等者，既不許真如隨緣成諸染淨，故說賴耶為生滅本，由是明法生起但齊業相也。縱轉等者，以彼所說轉第八為大圓鏡智，第七為平等性智，第六為妙觀察智，前五為成所作智。根本既唯生滅，成智亦是有為。理是無為，不得相即，如鎔金範土，各成其器，豈得相即耶？故詮法下，結成。可知。

The words from 'Namely, Consciousness-Only' onward correlate [this] with the teachings. Reaching only up to the mark of karma means that in that school's explanation of the arising of all phenomena, they take solely the ālayavijñāna as their root; hence they call this consciousness the principal subject of karmic retribution. All seeds, sense faculties, physical bodies, and the receptacle world are transformed from this consciousness, and they furthermore assert that this consciousness alone is the perfumed object. Once perfumed into seeds, which subsequently generate active manifestations, all rely on this consciousness; hence it is called the root of arising. The words from 'Because that' onward give the reason. The reason is that their tradition does not yet state that the One Mind is the source of the two gates of tathatā and arising-and-ceasing, because this was reserved to be explained in the Final Teaching. If all were fully explained, how could the provisional and the real be distinguished? The words 'Thus they state' and so forth mean that because they do not realize that tathatā is precisely mind, they speak of that which is without cognition, without awareness, rigidly immutable. They say this non-cognitive, unaware essence is as hard as jade and stone and cannot receive perfuming, because it is not of a nature that can be perfumed. Since it does not receive perfuming, how could it follow conditions? Therefore, they merely grasp at tathatā being immutable and do not allow it to follow conditions. The words 'Merely stating' and so forth mean that since they do not allow tathatā to follow conditions to form all defilement and purity, they assert that the ālayavijñāna is the root of arising and ceasing; hence their explanation of the arising of phenomena reaches only up to the mark of karma. The words 'Even if transformed' and so forth refer to their statement that the eighth consciousness is transformed into the Great Perfect Mirror Wisdom, the seventh into the Wisdom of Equality, the sixth into the Wisdom of Wondrous Observation, and the prior five into the Wisdom of Accomplishing Actions. Since the fundamental root is solely arising and ceasing, the wisdom attained is also saṃskṛta. The principle is asaṃskṛta, and they cannot be identical, just as melting gold and molding clay each produce their own vessels—how could they be identical? The words from 'Therefore, that which expresses the Dharma' onward conclude the point, which is readily understood.