大乘起信論裂網疏 2.35

2.35

問：真如既不得云生一切法，賴耶亦不得云攝一切法。答：賴耶全攬真如為體，非是真如少分，故能攝一切法也。攝一切法，即是理具三千；生一切法，即是事造三千。由有理具，方有事造；由有事造，方顯理具。若不攝一切法，安能生一切法？若非生一切法，安顯攝一切法？又真如與賴耶，不一不異。由不異故，並云攝一切法；由不一故，真如不云生一切法也。又真如不變隨緣，不唯舉體作如來藏、阿賴耶識，亦即舉體作諸轉識及一切法，譬如濕性，不唯舉體作水，亦即舉體作波，是故一一轉識及一切法，隨緣不變，皆是真如全體，非是真如少分。當知一一轉識及一切法，據實道理，無不各各皆能攝一切法、生一切法。今但明賴耶能攝、能生者，姑就生滅門中異相言之。若約同相，則並是真如全體，並具真如大用也。又前七轉識，相雖生滅，體即真如，本不生滅；如來藏體雖不生滅，既隨因緣，相亦生滅。今但以生滅心指七轉識，不生滅指如來藏者，姑就生滅門中非一之義言之。若約非異之義言者，七識生滅，即是藏識生滅；藏識不生滅，即是七識亦不生滅。故《楞伽經》云「七識不流轉，不受苦樂，非涅槃因。」即七識不生滅義。又云「如來藏者，受苦樂，與因俱，若生若滅。」即藏識生滅義也。言復有二種義者，謂此藏識中，無始已來，法爾本具無漏智德種子，能生無漏諸法，名為覺義；法爾本具有漏無明種子，能生有漏諸法，名不覺義也。

Question: Since tathatā cannot be said to produce all dharmas, the ālaya should also not be said to subsume all dharmas. Answer: The ālaya entirely takes tathatā as its essence and is not a partial fraction of tathatā; therefore it can subsume all dharmas. Subsuming all dharmas is precisely the three thousand inherently present in principle; producing all dharmas is precisely the three thousand manifested in phenomena. Only because there is inherent presence in principle can there be manifestation in phenomena; only through manifestation in phenomena is inherent presence in principle revealed. If it did not subsume all dharmas, how could it produce all dharmas? If it did not produce all dharmas, how could it reveal the subsumption of all dharmas? Furthermore, tathatā and the ālaya are neither one nor different. Because they are not different, both are said to subsume all dharmas; because they are not one, tathatā is not said to produce all dharmas. Furthermore, tathatā is immutable yet accords with conditions: not only does its entire essence become the tathāgatagarbha and ālayavijñāna, but its entire essence also becomes the evolving consciousnesses and all dharmas. For example, the wet nature not only becomes water in its entire essence, but also becomes waves in its entire essence. Therefore, each evolving consciousness and all dharmas, according with conditions yet immutable, are the entire essence of tathatā, not a partial fraction of tathatā. It should be known that each evolving consciousness and all dharmas, according to the true principle, can each without exception subsume all dharmas and produce all dharmas. Now, merely explaining that the ālaya can subsume and can produce speaks provisionally with respect to the differentiated marks within the aspect of arising and ceasing. If viewed in terms of the identical mark, all are the entire essence of tathatā, and all possess the great function of tathatā. Furthermore, although the marks of the preceding seven evolving consciousnesses arise and cease, their essence is tathatā, originally non-arising and non-ceasing; although the essence of the tathāgatagarbha neither arises nor ceases, since it accords with causes and conditions, its marks also arise and cease. Now, merely designating the seven evolving consciousnesses as the mind of arising and ceasing, and the tathāgatagarbha as non-arising-and-ceasing, speaks provisionally with respect to the meaning of "not one" within the aspect of arising and ceasing. If spoken of in terms of the meaning of "not different", the arising and ceasing of the seven consciousnesses is precisely the arising and ceasing of the store consciousness; the non-arising-and-ceasing of the store consciousness is precisely the non-arising-and-ceasing of the seven consciousnesses. Thus the Laṅkāvatārasūtra says: "The seven consciousnesses do not transmigrate, do not experience suffering and pleasure, and are not the cause of nirvāṇa"—which is the meaning of the seven consciousnesses being non-arising and non-ceasing. It also says: "The tathāgatagarbha experiences suffering and pleasure, is conjoined with causes, and both arises and ceases"—which is the meaning of the store consciousness arising and ceasing. The phrase "furthermore, it has two kinds of meanings" means that within this store consciousness, from the beginningless past, there are inherently present seeds of untainted wisdom and virtue that can produce all untainted dharmas, which is called the meaning of enlightenment; and there are inherently present seeds of tainted ignorance that can produce all tainted dharmas, which is called the meaning of non-enlightenment.