華嚴一乘教義分齊章 2.4

2.4

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.