大乘起信論裂網疏 4.13

4.13

眾生無始已來法爾有八種識，此八種識及諸心所，真故相無別，其體即一法界，亦名真如。真如為迷悟依，由無始來從未悟故，第七識起迷理無明，不如實知真法本一，故云依真如故而起無明為諸染因也。若謂先有真如方起無明，由有無明方有阿賴耶識，由有阿賴耶識方有前七轉識。則眾生有始，何異冥初生覺之外道耶！然此無明即熏真如者，謂一念無明現行，即熏於藏識中，成無明種。藏識體即真如，譬如動水之時即動濕性，故云熏真如耳，此約識與真如非異言之。然水雖動，濕性不改，乃是隨緣不變之體，依於此義，唯識復言不熏真如，是約識與真如非一言之。正可互顯妙理，無違妨也。既熏習已，生妄念心者，依生滅門，俗故相有別，則有八識及諸心所體用四分，種現差別不同。然此差別悉皆無性。由無明故，不達無性，生第六識相應之差別法執，名為妄念心也。此妄念心復熏無明者，第八識中既本有無明種子，令第七識念念起於迷理無明現行，而此第六識之法執妄念現行，熏於第八本識，自成妄念種子，又能助彼無明種子勢力，故即名為熏無明也。以熏習故不覺真法者，從於法癡，更起我癡等也。以不覺故妄境相現者，由我癡故，乃現三界分段生死六塵境也。以妄念心熏習力故，生於種種差別執著者，即界內、界外見思諸惑也。造種種業者，有漏善、惡、不動業，無漏偏真等業也。受身心等眾苦果報者，分段、變易二種生死也。然雖惑業苦三循環不息，究其根原，止由無明迷真法界。而無明無體，不離真如本覺之性。如人眠夢，夢中受於無量輪迴，俄然睡醒，空無所得。若無醒時之心，安有夢心？若非研此夢心，何處別覓醒時之心也哉？

From beginningless time, sentient beings inherently possess the eight consciousnesses. As for these eight consciousnesses and their various mental factors, because they are true their marks are not differentiated; their essence is just the one dharmadhātu, also called tathatā. Tathatā is the basis of delusion and awakening. Because from beginningless time they have never awakened, the seventh consciousness gives rise to the nescience deluded about principle and does not know in accordance with reality that the true dharma is originally one; therefore it is said that relying on tathatā, nescience arises to become the cause of all defilements. If one were to say that tathatā exists first and only then nescience arises, and due to the existence of nescience there comes to be the ālayavijñāna, and due to the ālayavijñāna there come to be the first seven evolving consciousnesses, then sentient beings would have a beginning—how would this differ from the non-Buddhists' primal nature producing intelligence? Yet 'this nescience then perfumes tathatā' means that an active manifestation of a single thought of nescience directly perfumes into the storehouse consciousness, forming seeds of nescience. The essence of the storehouse consciousness is itself tathatā—just as when water is moved, its wet nature is immediately moved; therefore it is said to perfume tathatā. This is spoken with regard to the non-difference between consciousness and tathatā. However, although the water moves, its wet nature does not alter; it is the essence that accords with conditions yet is immutable. Relying on this meaning, the Vijñaptimātratā teachings further state that it does not perfume tathatā, which is spoken with regard to the non-identity of consciousness and tathatā. These precisely illuminate the marvelous principle together without conflict. 'Having perfumed it, it produces the mind of deluded thoughts': relying on the aspect of arising and ceasing, conventionally speaking their marks are differentiated, so there are the four divisions of the essence and function of the eight consciousnesses and their mental factors, with differences between seeds and active manifestations. Yet these differences are all devoid of intrinsic nature. Due to nescience, failing to penetrate this absence of intrinsic nature, one produces the differentiated attachment to dharmas conjoined with the sixth consciousness, which is called the mind of deluded thoughts. 'This mind of deluded thoughts in turn perfumes nescience': in the eighth consciousness there are originally seeds of nescience, causing the seventh consciousness thought after thought to give rise to active manifestations of nescience deluded about principle; and this active manifestation of the deluded thought of attachment to dharmas of the sixth consciousness perfumes into the eighth fundamental consciousness, spontaneously forming seeds of deluded thoughts, and can also assist the potency of those seeds of nescience; hence it is directly called perfuming nescience. 'Because of this perfuming, it does not awaken to the true dharma': from the delusion regarding dharmas, delusion regarding the self and so forth further arise. 'Because it does not awaken, the marks of deluded objective realms appear': due to delusion regarding the self, the six dust objective realms of portioned birth and death in the three realms appear. 'Due to the perfuming power of the mind of deluded thoughts, all kinds of differentiated attachments are produced': these are precisely the various delusions of view and thought within and beyond the realms. 'Creating all kinds of karma': these are tainted good, evil, and unmoving karma, as well as the untainted, biased-toward-emptiness karma, and so forth. 'Undergoing diverse retributions of suffering of body and mind': these are the two kinds of birth and death, portioned and transformational. Yet although the three of afflictions, karma, and suffering cycle unceasingly, when investigating their root origin, it is solely due to nescience being deluded about the true dharmadhātu. And nescience has no substance; it is not separate from the original awakening nature of tathatā. It is like a person asleep and dreaming: in the dream undergoing limitless saṃsāra, suddenly upon awakening from sleep, there is nothing at all to be obtained. If there were no mind of the waking state, how could there be a dream mind? If one does not examine this dream mind, where else could one search for the mind of the waking state?