起信論疏筆削記 8.37

8.37

所攝下，二、約三藏以釋義。於中有執藏、所藏、能藏之義，如次辨釋。謂諸下，標。所以下，釋。似一者，業相初起，未分王數及與外境，實非一而似一也。似常者，生滅微細，似常而非常也。《楞嚴》云：又汝精明湛不搖處，名恒常者，於身不出見聞覺知。若實精真，不容習妄，故云似常。諸愚者，一切異生無二空智者，以似為實，即法執。智相執之確然不改，即六七二識是能執心也。內我即我執，於自身內而生執故。以執他身及諸法各有自性，亦名為我。故此揀云自內也。我見下，結為藏義也。攝即執也。既為我見所執，故名為藏，執即藏也。由是下，出所以。二種我見，即人法也。永不起位，即第八地。準《唯識》說，此識有三位：一、我愛執藏位，通一切異生、二乘有學及七地已前菩薩，皆起我執，執第八見分為我，故第八識名阿賴耶，此云執藏也。二、善惡業果位，即通一切異生，至十地滿心、二乘無學等位，由善惡因感無記果，果異於因，名異熟識。三、相續執持位，即通因果一切位，以第八識執持諸法種子等，今不散失故，名阿陀那。阿陀那，義翻執持。今云不起位者，即第八地已上也，以離我見所執，不名賴耶，故失斯名。仍揀下位入觀之時，有暫不起，故云永也：然不亡識體，故言失名。

"Appropriated...", etc., secondly, explains the meaning in terms of the three storehouses. Among them are the meanings of "appropriated storehouse," "what is stored," and "that which stores," which are distinguished and explained in turn. "It means all...", etc., indicates the topic. "The reason why...", etc., explains it. "Appears to be one": when the karma-mark first arises, it has not yet distinguished the mind-king, mental factors, and external objects; in reality it is not one, but appears to be one. "Appears to be permanent": arising and ceasing are minute and subtle; it appears to be permanent, but is not permanent. The Śūraṅgama says: "Furthermore, when your essential clarity is serene and unmoving, that which is called permanent does not go beyond seeing, hearing, perceiving, and knowing within the body." If it were truly pure and real, it would not admit habitual delusion; hence it is said to "appear to be permanent." "All the foolish": all ordinary beings who lack the wisdom of the twofold emptiness take what is apparent as real; this is attachment to dharmas. The mark of cognition grasps it firmly without altering; that is, the sixth and seventh consciousnesses are the cognizing minds. "Inner self" is attachment to self, arising from grasping within one's own body. Since grasping other bodies and all dharmas as each possessing own-nature is also called a self, it is specially distinguished here as "one's own inner [self]." "View of self...", etc., concludes with the meaning of storehouse. Appropriating means grasping. Since it is grasped by the view of self, it is called a storehouse; grasping is itself storing. "Because of this...", etc., shows the reason. The two kinds of view of self are the self of persons and of dharmas. The "stage where it never arises" is the eighth ground. According to the Vijñaptimātra, this consciousness has three states: First, the state of being stored and grasped with love for the self, which applies to all ordinary beings, trainees of the two vehicles, and bodhisattvas before the eighth ground; they all give rise to attachment to self, grasping the perceiving aspect of the eighth consciousness as self, hence the eighth consciousness is called ālaya, translated here as "appropriated storehouse." Second, the state of the fruition of wholesome and unwholesome karma, which applies to all ordinary beings up to the fulfillment of the tenth ground, the non-trainees of the two vehicles, and so forth; because wholesome and unwholesome causes induce neutral fruitions, and fruition differs from cause, it is called the vipāka consciousness. Third, the state of continuous holding, which applies to all states of cause and fruition, because the eighth consciousness holds the seeds of all dharmas and so forth so that they are not scattered and lost; hence it is called ādāna. Ādāna is translated according to its meaning as "holding." What is here called the "stage where it does not arise" is the eighth ground and above; because it is free from what is grasped by the view of self, it is not called ālaya, and thus loses this name. It also excludes the lower stages where it temporarily does not arise when entering contemplation; hence it says "permanently"; yet it does not eliminate the essence of the consciousness, which is why it says "loses the name."