大乘義章 3.73

3.73

第五明其依持之義。於中有二：一真妄相對以說依持、二就真妄共相識中本末相對以說依持。前中有三：一真妄相對以辨依持、二唯就妄、三唯就真。真妄相對依持如何？前七妄識情有體無，起必詑真，名之為依。故《勝鬘》云「生死二法，依如來藏。」《地持經》亦云「十二因緣，皆依一心。」第八真心，相隱性實，能為妄本，住持於妄，故說為持。故《勝鬘》云「若無藏識，七法不住。不得種苦樂求涅槃。」此是真妄依持義也。妄之依真，如波依水；真之持妄，如水持波。故《楞伽》云「譬如巨海浪，斯由猛風起，洪波鼓冥壑，無有斷絕時。藏海常住，境界風所轉，種種諸識浪，騰躍而轉生。」無明大海雖為風飄，水性不移。性不移故，名為常住。性雖常住，而彼水相隨風波轉。喻彼真識雖為妄想境界風動，真性不變。性雖不變，而彼真相隨妄境界起於七識，如海波浪。《楞伽經》中境界為風，《起信論》中無明為風。何故如是？此等皆有飄動義故。若復論，無明妄心及與妄境皆得為風。故《起信論》宣說，無明妄心妄境皆為熏習，熏動真心，即是風義。但彼論中就其根本說無明風，《楞伽》據末說境界風，皆得無傷。有人一向說彼海水，喻第七識，不喻真識。此言大偏。如彼經中說如來識以為藏識，第七妄心名業相識。經自說言「藏識如巨海，業相猶波浪。」云何乃言水喻七識？彼文復云「如來之藏，為彼無始虛偽惡習所熏，名為藏識。生無明住地，與七識俱，如海波浪。」云何海水不喻真識？良以世人迷覆真心，妄取空義以為真識，故為此論。真妄相對依持如是。問曰：真妄一故相依？異故相依？是義不定。若全一體，則無依持。若全別體，亦無依持。不一不異，故說依持。故《楞伽》云「非異非不異，心俱和合生。」此說妄識與彼真心和合生矣。次就妄中以辨依持。第七妄識，諸虛偽本，說為能持；前六事識，依妄而起，說為能依。能持如水、能依如波，水在波生，水盡波滅，所況如是。故《楞伽》云「如水大流盡，波浪則不生。如是意識滅，種種識不生。」彼名妄識以為意識，六種事識為種種識，良以妄識為六本故。妄想意滅，令彼種種六識不生。妄中本末依持如是。次唯就真以辨依持。真有體用，本淨真心說之為體，隨緣隱顯說以為用。用必依體，名之為依。體能持用，說以為持。能持如水，能依如波，繩蛇等喻，類亦同爾。真妄相對依持如是（此一門竟）。

Fifth, explaining the meaning of dependence and support. Herein there are two [parts]: first, explaining dependence and support by contrasting the true and the deluded; second, explaining dependence and support by contrasting root and branch within the consciousness characterized by the conjunction of the true and the deluded. In the former, there are three [subdivisions]: first, discerning dependence and support by contrasting the true and the deluded; second, solely regarding the deluded; third, solely regarding the true. How are dependence and support discerned by contrasting the true and the deluded? The preceding seven deluded consciousnesses exist conceptually but lack substance; in arising, they necessarily rely upon the true, which is termed 'dependence.' Thus the Śrīmālādevī-sūtra states: 'The two phenomena of life and death depend on the tathāgatagarbha.' The Bodhisattvabhūmi-sūtra also states: 'The twelve links of dependent origination all depend on the one mind.' As for the eighth, the true consciousness: its characteristics are hidden and its nature is real; it can serve as the root of delusion and maintains and supports delusion, and is therefore termed 'support.' Thus the Śrīmālādevī-sūtra states: 'If there were no storehouse consciousness, the seven dharmas would not abide, and one could neither plant suffering nor joy, nor seek nirvāṇa.' This is the meaning of dependence and support between the true and the deluded. Delusion's dependence on the true is like waves depending on water; the true's supporting delusion is like water supporting the waves. Thus the Laṅkāvatāra-sūtra states: 'Like the waves of the great ocean, which arise due to violent winds, / the great billows churn the dark abyss without interruption. / The ocean of the storehouse is ever-abiding, / yet moved by the winds of the sense-realms, / the waves of the various consciousnesses leap up and continually arise.' Although the great ocean of ignorance is tossed by the wind, the nature of the water does not change. Because its nature does not change, it is termed 'ever-abiding.' Though its nature is ever-abiding, the water's phenomenal forms roll with the wind and waves. This illustrates that although the true consciousness is moved by the winds of deluded conceptual objects, the true nature does not alter. Although the nature does not alter, the true phenomenal form, following deluded objects, gives rise to the seven consciousnesses, just like the waves of the ocean. In the Laṅkāvatāra-sūtra, the objects are the wind; in the Awakening of Faith, ignorance is the wind. Why is this? Because all of these possess the sense of moving and tossing. If we discuss it further, both the deluded mind of ignorance and deluded objects can be considered the wind. Thus the Awakening of Faith proclaims that the deluded mind and deluded objects of ignorance both perform perfuming, and their perfuming and stirring the true mind is precisely the meaning of wind. However, that treatise speaks of the wind of ignorance with respect to the root, whereas the Laṅkāvatāra speaks of the wind of objects based on the branches; both are without flaw. Some people exclusively state that the ocean water illustrates the seventh consciousness and not the true consciousness. This statement is greatly one-sided. As that sūtra speaks of the Tathāgata-consciousness as the storehouse consciousness, and the seventh deluded mind is named the karmic-aspect consciousness, the sūtra itself says: 'The storehouse consciousness is like the great ocean; the karmic aspect is like the waves.' How could one then say the water illustrates the seventh consciousness? That text further states: 'The Tathāgata-garbha is perfumed by beginningless false and evil habituations and is called the storehouse consciousness. It produces the ground of the abiding of ignorance and is accompanied by the seven consciousnesses, like ocean waves.' How could the ocean water not illustrate the true consciousness? Truly, it is because worldly people are confused about the true mind and falsely grasp the meaning of emptiness to be the true consciousness that they make such assertions. Dependence and support in the contrast between the true and the deluded are thus. Question: Do the true and the deluded depend on each other because they are identical, or because they are different? This meaning is not absolute: if they were entirely identical in substance, there would be no dependence or support; if they were entirely separate in substance, there would likewise be no dependence or support. It is because they are neither identical nor different that dependence and support are taught. Thus the Laṅkāvatāra states: 'Neither different nor non-different; minds arise in conjunction together.' This speaks of the deluded consciousness arising in conjunction with that true mind. Next, discerning dependence and support solely within delusion: the seventh deluded consciousness is the root of all falsehoods and is called the supporter; the preceding six phenomenal consciousnesses arise dependent upon delusion and are called the dependents. The supporter is like water, and the dependents are like waves; while the water exists, the waves arise, and when the water is exhausted, the waves cease—such is the comparison. Thus the Laṅkāvatāra states: 'When the great current of water is exhausted, the waves do not arise; / likewise, when the manovijñāna ceases, the various consciousnesses do not arise.' It designates the deluded consciousness as the manovijñāna, and the six kinds of phenomenal consciousnesses as the 'various consciousnesses,' truly because the deluded consciousness is the root of the six. When the deluded-thought manas ceases, it causes those various six consciousnesses not to arise. Dependence and support between root and branch within delusion are thus. Next, discerning dependence and support solely with respect to the true: the true possesses essence and function. The fundamentally pure true mind is called the essence; its hiding and manifesting in accordance with conditions is called the function. The function must depend on the essence, and is named 'dependence'; the essence is able to support the function, and is named 'support.' The supporter is like water, and the dependent is like waves; the analogies of the rope and snake and the like are also similar in kind. Dependence and support between the true and the deluded are thus (this completes the first section).