華嚴經內章門等雜孔目章 1.36

1.36

唯識略開十門：一舉數、二列名、三出體、四明教興意、五建立、六辨成就不成就、七明對治滅不滅、八明薰不薰、九辨真妄不同、十歸成第一義無性性。初舉數者，謂一心即第一義清淨心。二舉三法，謂唯量唯二及種種。又有三法，謂心、意、識。三成八識，眼等五識、意識、末那識、阿賴耶識。四成九識，謂加阿摩羅識。五成十心，謂十稠林。如《地論》云「是菩薩如實知眾生諸心、種種相心、雜相心、輕生不生相心、無形相心、無邊一切處眾多相心、清淨相心、染不染相心、縛解相心、幻起相心、隨道生相，乃至無量百千種種心差別相，皆如實知。」六成十一識，謂身識、身者識、受者識、應受識、正受識、世識、數識、處識、言說識、自他差別識、善惡兩道生死識。七攝為四，一似塵識、二似根識、三似我識、四似識識。八或開無量，《地論》云「乃至無量百千種種心差別相」。二列名者，謂阿賴耶識、阿陀那識、心、意、識，乃至窮生死蘊等，餘七識可知。三出體者，究竟用如來藏為體。所以得知？《勝鬘經》云「由有如來藏法，種眾苦乃至樂求涅槃」等，故得知也。又如來藏不染而染，據此即是生死體，染而不染。據此生死即是涅槃，更無異法。又經文六識及心法智是其生滅，非是可依。唯如來藏不起不滅，成究竟依。四教興意者。梁本《攝論》云「由此心識微細境界所攝故，不為聲聞二乘說。為諸菩薩說，應有勝位為得一切智故，佛為說。何以故？若離此智得無上菩提者，無有是處。」五建立者，有三：一依《雜集》、《瑜伽》等，八相明建立。二依《攝論》，三相等八義明建立。三依《顯揚論》，十九相明建立。

Consciousness-only is briefly opened into ten gateways: first, presenting the numbers; second, listing the names; third, identifying the essence; fourth, clarifying the intention behind the arising of the teaching; fifth, establishment; sixth, discerning accomplishment and non-accomplishment; seventh, clarifying remedies, cessation and non-cessation; eighth, clarifying perfuming and non-perfuming; ninth, discerning the difference between the true and the false; tenth, returning to realize the nature of non-nature in the ultimate truth. First, presenting the numbers: One mind is the pure mind of the ultimate truth. Second, presenting three dharmas: mere measure, mere duality, and variety. There are also three dharmas: citta, manas, and vijñāna. Third, forming eight consciousnesses: the five consciousnesses of the eye and so forth, mental consciousness, manas consciousness, and ālayavijñāna. Fourth, forming nine consciousnesses: adding the amala-vijñāna. Fifth, forming ten minds: the ten thickets. As the Daśabhūmika-śāstra states: 'That bodhisattva knows in accordance with reality all the minds of sentient beings: the mind of various characteristics, the mind of mixed characteristics, the mind of the characteristic of easily arising or not arising, the mind of formless characteristics, the mind of boundless characteristics in all places, the mind of pure characteristics, the mind of defiled and undefiled characteristics, the mind of bound and liberated characteristics, the mind of illusory arising characteristics, and the characteristic of arising following the path, up to incalculable hundreds of thousands of different characteristics of minds—all are known in accordance with reality.' Sixth, forming eleven consciousnesses: the consciousness of the body, the consciousness of the embodied, the consciousness of the experiencer, the consciousness of what should be experienced, the consciousness of right experience, the consciousness of time, the consciousness of number, the consciousness of place, the consciousness of verbal expression, the consciousness of the distinction between self and other, and the consciousness of saṃsāra in the two paths of good and evil. Seventh, subsumed into four: first, consciousness resembling sense objects; second, consciousness resembling faculties; third, consciousness resembling self; fourth, consciousness resembling consciousness. Eighth, or expanded to the immeasurable, as the Daśabhūmika-śāstra states: 'up to incalculable hundreds of thousands of different characteristics of minds.' Second, listing the names: ālayavijñāna, ādānavijñāna, citta, manas, vijñāna, up to the aggregate that lasts to the end of saṃsāra, etc.; the remaining seven consciousnesses can be known. Third, identifying the essence: ultimately, taking the tathāgatagarbha as its essence. How is this known? The Śrīmālādevī Sūtra says: 'Because the dharma of the tathāgatagarbha exists, one sows multiple sufferings... up to joyfully seeking nirvāṇa,' etc., and thus it is known. Furthermore, the tathāgatagarbha is undefiled yet defiled; in this light, it is the essence of saṃsāra. It is defiled yet undefiled; in this light, saṃsāra is precisely nirvāṇa, and there is no other dharma. Furthermore, in the sūtra text the six consciousnesses, mental factors, and wisdom are arising and ceasing, and cannot be relied upon. Only the tathāgatagarbha neither arises nor ceases, becoming the ultimate basis. Fourth, the intention behind the arising of the teaching: The Liang translation of the Mahāyānasaṃgraha states: 'Because it is subsumed under the subtle sphere of this mind and consciousness, it was not taught for the two vehicles of the śrāvakas. It was taught for the bodhisattvas; because they should possess superior stages to attain all-knowledge, the Buddha taught it. Why? Because if one could attain anuttara-bodhi apart from this wisdom, that would be impossible.' Fifth, establishment: there are three [explanations]: first, based on the Abhidharmasamuccaya, Yogācārabhūmi, etc., clarifying the establishment by eight aspects; second, based on the Mahāyānasaṃgraha, clarifying the establishment by eight meanings such as the three aspects; third, based on the Prakaraṇāryavācā-śāstra, clarifying the establishment by nineteen aspects.