起信論疏筆削記 8.37

8.37

"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."