大乘起信論裂網疏 2.35

2.35

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.