八識規矩補註 2.29

2.29

因小乘不了有此識故，所以大乘論主引其三經、四頌五教十理，證有此識。若《阿毘達摩經》、《解深密經》并《楞伽經》，此大乘三經，是不共許。若大眾部《阿笈摩經》、上座部《分別論》、化地部說一切有部《增壹經》，此小乘四，是共許。故十證頌曰：「持種異熟心，趣生有受識，生死緣依食，滅定心染淨。」此頌具含十義。若《大乘阿毘達摩經》云：「無始時來界，一切法等依，由此有諸趣，及涅槃證得。」此頌第八識自性微細，故以作用而顯示之：初半，顯第八識為因緣用；後半，與流轉還滅作依持用。蓋「界」是因義，即種子識無始時來展轉相續親生諸法故；「依」是緣義，即執持識無始時來與一切法為依止故，謂能執持諸種子，故與現行法為所依止。此證持種心也。由此有諸趣者，由有此第八識故，執持一切順流轉法，令諸有情流轉生死。雖惑業法皆是流轉，而趣是果勝故偏說；或「諸趣」言通其能、所。此與流轉作依持用也。及涅槃證得者，謂由有此識故，執持一切順還滅法，令修行者證得涅槃。此則但說能證，得道涅槃不依此識有故；或說所證，是修行者正所求故；或此雙說，俱是還滅品類攝故。後半頌言雖無漏法，亦依此第八而顯。彼經復說頌云：「由攝藏諸法，一切種子識，故名阿賴耶，勝者我開示。」謂此本識具諸種子，故能攝藏諸雜染法，依斯建立阿賴耶名。此識從無始來至不動地無我執時，名阿賴耶，翻為藏識，故從功能立名也。《解深密經》云：「阿陀那識甚深細，一切種子如暴流，我於凡愚不開演，恐彼分別執為我。」阿陀那，唐言執持，即第八識，以能持種子、根身并器界，始生之義。此識以能執持諸法種子令不散失，及能執受色根依處，亦能執取結生相續，具此三義故立斯名。無性不能窮底，故言甚深；趣寂不能通達，故言甚細。乃一切法真實種子緣，擊便生。轉識波浪恒無間斷，故云如暴流。恐彼凡愚於此分別執著，墮諸惡趣障生聖道，故我世尊不為開演，唯大乘菩薩乃為開示。此頌亦證持種之義，非前六轉識有此義焉。又《入楞伽經》云：「如海遇順風，起種種波浪，現前作用轉，無有間斷時（此喻），藏識海亦然，境界風所擊，恒起諸識浪，現前作用轉（法也）。」此頌第八，非轉識有此義也。既言藏識海，又云「恒起諸識浪」，豈前六生滅之識得與於是哉？此上所引，乃大乘四頌總釋十證頌持種心義。又大眾部《阿笈麼》中，密意說此名根本識，是轉識所依止故；又上座部經《分別論》，俱密意說此名有分識——有，乃三有，分，乃因義——唯此第八恒遍三界為三有因。又化地部說窮生死蘊，蓋離此第八無別蘊法窮生死際無間斷時；又說一切有部《增壹經》，亦密說名阿賴耶，謂愛阿賴耶等，由彼說阿賴耶名，定此第八識：上引小乘四教，宛然有此第八。何以堅執唯前六識耶？又契經說，雜染清淨諸法種子之所集起故名為心；若無此識彼持種，心不應有故。謂諸轉識在滅定等有間斷故，根境、作意、善等類別易脫起故，不堅住故，非可熏習不能持種，唯此第八一類恒無間斷，如茞勝等堅住可熏。當彼契經所說心義，此亦證第八名心，符合十證頌初句之持種心也。又云有異熟心、善惡業感，若無此識，彼異熟心不應有故，唯真異熟心酧牽引業遍而無斷。彼異熟心即第八識，此「心」字通於「持種異熟」四字之義也。此上已釋十證頌初句之義。

Because the Hīnayāna does not understand that this consciousness exists, the Mahāyāna masters of treatises cited three sūtras and four verses, as well as five teachings and ten lines of reasoning, to prove its existence. The Abhidharma-sūtra, the Saṃdhinirmocana-sūtra, and the Laṅkāvatāra-sūtra are three Mahāyāna sūtras that are not mutually accepted. The Āgama of the Mahāsāṃghika, the Vibhajyavāda [texts] of the Sthaviravāda, and the Ekottara-āgama of the Mahīśāsaka and the Sarvāstivāda—these four Hīnayāna [teachings] are mutually accepted. Therefore the verse on the ten proofs states: "The mind that holds seeds and is maturation; / the realms and births, possessing appropriated [faculties], consciousness; / birth-and-death, conditioning, depending on food; / the mind of the cessation attainment, defilement and purity." / This verse fully encompasses ten meanings. The Mahāyānābhidharma-sūtra says: "The element from beginningless time / is the equal support of all phenomena; / because of it, there are all destinies / and the realization of nirvāṇa." / The intrinsic nature of this eighth consciousness in the verse is subtle, so it is displayed by means of its functions: the first half shows the function of the eighth consciousness as cause and condition; the second half shows its function of serving as a basis for transmigration and cessation. Now, "element" (dhātu) means cause, which is to say that the seed consciousness has continuously succeeded itself from beginningless time to directly produce all phenomena; "support" means condition, which is to say that the grasping-and-holding consciousness from beginningless time serves as a basis for all phenomena, meaning that it can hold all seeds, thus serving as that upon which active phenomena depend. This proves the "mind that holds seeds." "Because of it, there are all destinies": because this eighth consciousness exists, it holds all phenomena conducive to transmigration, causing all sentient beings to transmigrate through birth-and-death. Although afflictions, karma, and phenomena are all transmigration, because destinies are the superior fruit, they are specifically spoken of; or the phrase "all destinies" applies across both that which can [transmigrate] and that which is [transmigrated]. This is its function of serving as a basis for transmigration. "And the realization of nirvāṇa" means: because this consciousness exists, it holds all phenomena conducive to cessation, causing practitioners to realize nirvāṇa. This either speaks only of that which can realize, since attaining the path and nirvāṇa does not exist in dependence upon this consciousness; or it speaks of that which is realized, as it is what practitioners truly seek; or both are spoken of together, because both are subsumed within the category of cessation. The words of the second half of the verse indicate that even uncontaminated phenomena are also manifested in dependence on this eighth [consciousness]. That sūtra also speaks in verse: "Because it stores all phenomena / and is the consciousness of all seeds, / it is therefore called the ālaya; / to the superior ones I have revealed it." / This means that this fundamental consciousness is endowed with all seeds; therefore it can store all defiled phenomena, and based on this the name ālaya is established. From beginningless time until the Immovable Ground when self-grasping is absent, this consciousness is called ālaya, translated as "storehouse consciousness"; thus it is named according to its function. The Saṃdhinirmocana-sūtra states: "The ādānavijñāna is profoundly deep and subtle, / all its seeds are like a torrential flow; / I do not reveal it to the foolish and ignorant, / fearing they would discriminate and grasp it as a self." / Ādāna is rendered in Tang Chinese as "holding and maintaining" (zhichi), which is the eighth consciousness, in the sense of its being able to hold seeds, the physical body, and the vessel world at their initial arising. Because this consciousness is able to hold the seeds of all phenomena so that they are not lost, able to appropriate the physical sense faculties and their bases, and also able to seize rebirth in continuous succession, the name is established by being endowed with these three meanings. Those of no [Buddha-]nature cannot plumb its depth, so it is called "profoundly deep"; those inclined toward quiescence cannot penetrate it, so it is called "subtle." It is the real seed-condition of all phenomena; struck by conditions, it immediately gives rise [to them]. The waves of the evolving consciousnesses are continuously uninterrupted; thus it is called "like a torrential flow." Fearing that those foolish and ignorant would discriminate and cling to it, falling into the evil destinies and obstructing the arising of the noble path, our World-Honoured One did not reveal it to them; it was only revealed to the Mahāyāna bodhisattvas. This verse also proves the meaning of holding seeds; it is not the case that the first six evolving consciousnesses have this meaning. Furthermore, the Laṅkāvatāra-sūtra states: "Just as the ocean encountering a favorable wind / raises diverse waves / whose functioning rolls on in the present / without any interruption—(this is the metaphor)— / so too is the ocean of the storehouse consciousness: / struck by the wind of objects, / it constantly raises the waves of consciousnesses, / whose functioning rolls on in the present (this is the application to the Dharma)." / This verses the eighth; it is not that the evolving consciousnesses have this meaning. Since it speaks of the "ocean of the storehouse consciousness" and also says "it constantly raises the waves of consciousnesses," how could the first six arising-and-ceasing consciousnesses be equated with this? The above citations are four Mahāyāna verses that comprehensively explain the meaning of the "mind that holds seeds" in the verse of ten proofs. Furthermore, in the Āgama of the Mahāsāṃghika, it is referred to with esoteric intent as the fundamental consciousness (mūlavijñāna), because it is that upon which the evolving consciousnesses depend; again, in the sūtras and Vibhajyavāda of the Sthaviravāda, it is referred to with esoteric intent as the factor-of-existence consciousness (bhavaṅgavijñāna)—"existence" (bhava) means the three existences, and "factor" (aṅga) means cause—and only this eighth [consciousness] is constant and pervasive throughout the three realms as the cause of the three existences. Moreover, the Mahīśāsaka speak of the "aggregate lasting to the end of birth-and-death" (asaṃsārikaskandha), for apart from this eighth consciousness there is no other aggregate-phenomenon that extends to the boundary of birth-and-death without interruption; further, the Ekottara-āgama of the Sarvāstivāda also secretly speaks of it as the ālaya, speaking of "delighting in the ālaya" and so forth; because they speak of the name ālaya, it is definitively this eighth consciousness: in the four teachings of the Hīnayāna cited above, this eighth consciousness is clearly present. Why do they stubbornly cling to it being only the first six consciousnesses? Furthermore, the sūtra states that because it gathers and produces the seeds of defiled and pure phenomena, it is called "mind" (citta); if this consciousness did not exist, that mind holding seeds could not exist. This is because the various evolving consciousnesses have interruptions during the cessation attainment and the like; because their categories—faculties, objects, mental application, wholesomeness, and so forth—easily alter and arise; and because they are not firmly abiding, they are not perfumable and cannot hold seeds; only this eighth consciousness is uniform, constant, and uninterrupted, firmly abiding and perfumable like sesame flowers and the like. It corresponds to the meaning of "mind" spoken of in that sūtra; this also proves that the eighth is named "mind," matching the "mind that holds seeds" in the first line of the verse on the ten proofs. It also says that there is a maturation mind (vipākacitta) induced by wholesome and unwholesome karma; if this consciousness did not exist, that maturation mind could not exist, because only the true maturation mind requites the lead-karma pervasively and without interruption. That maturation mind is indeed the eighth consciousness; this word "mind" (xin) applies to the sense of the four characters "holding seeds and is maturation." The above has explained the meaning of the first line of the verse on the ten proofs.