華嚴一乘教義分齊章 2.4

2.4

若依始教，於阿賴耶識但得一分生滅之義，以於真理未能融通，但說凝然，不作諸法故，就緣起生滅事中建立賴耶，從業等種辨體而生異熟報識為諸法依，方便漸漸引向真理，故說熏等悉皆即空。如《解深密經》云「若菩薩於內於外不見藏住，不見熏習，不見阿賴耶、不見阿賴耶識，不見阿陀那、不見阿陀那識，若能如是知者，是名菩薩菩薩。如來齊此建立一切心意識祕密善巧。」《瑜伽》中亦同此說。解云：既齊此不見等處立為心意等善巧故，是故所立賴耶生滅等相皆是密意，不令如言而取，故會歸真也。

If according to the initial teaching, regarding the ālayavijñāna they attain only the single aspect of arising and ceasing. Because they are not yet able to harmonize it with ultimate truth and speak only of it being motionless and not producing the various dharmas, they establish the ālaya within the phenomenal domain of arising and ceasing in dependent origination, deriving its essence from seeds of karma and the like to give rise to the vipāka-retribution consciousness as the support for all dharmas. As an upāya to guide [beings] gradually toward ultimate truth, they state that perfuming and the like are all identical to emptiness. As the Saṃdhinirmocana-sūtra states: 'If a bodhisattva, internally and externally, does not see a storehouse or abiding, does not see perfuming, does not see ālaya, does not see the ālayavijñāna, does not see ādāna, does not see the ādānavijñāna—if they can know in this way, this is called a bodhisattva-bodhisattva. Up to this point, the Tathāgata establishes the secret skillfulness regarding all mind, mentation, and consciousness.' The Yogācārabhūmi also speaks in the same way. The explanation says: Since the skillfulness of mind and mentation is established precisely up to the point of not seeing [these], the characteristics of arising and ceasing established for the ālaya are all intentional, not meant to be grasped literally, thereby returning them to truth.