華嚴經內章門等雜孔目章 1.45

1.45

八云何命終之識不可得耶？謂臨命終時，識漸捨離所依身分，發起冷觸，或上或下，非彼意識有時不轉。故知唯有阿賴耶識，能執持身、隨於身分。若捨此識，冷觸可得，身無覺受，意識不然。是故若無阿賴耶識，命終之識必不可得。問：如前論文，心者謂蘊界處習氣所薰一切種子阿賴耶識，亦名異熟識，亦名阿陀那識，以能積集諸習氣故。習氣者，謂由現行蘊等令彼種子皆得增益。一切種子識者，謂能生蘊等諸法種子，所積集故。阿賴耶識者，能攝藏諸法種子故，又諸有情取為我故。異熟識者，先業所生故。阿陀那識者，謂能數數令生相續，持諸根等令不壞故。又言心者，能積集一切法習氣故。據此文相，阿賴耶識即在事中，云何得知是如來藏？答：由如來藏不染而染是其事相，無別有事，故是如來藏。故論云「離識以外更無有法」。

Eighth, how is it that "the consciousness at the end of life is unobtainable"? At the time of approaching the end of life, the consciousness gradually relinquishes the parts of the body it relies upon, giving rise to cold sensation, either from above or from below; it is not that the mental consciousness is simply not operating at that time. Hence we know that only the ālayavijñāna can appropriate and sustain the body, accompanying the bodily parts. When this consciousness is relinquished, cold sensation is experienced and the body is devoid of feeling; the mental consciousness is not like this. Therefore, if there were no ālayavijñāna, the consciousness at the end of life definitely could not be obtained.
Question: According to the text of the treatise cited earlier: "Mind" refers to the ālayavijñāna of all seeds perfumed by the vasanās of the aggregates, realms, and bases; it is also named the maturation consciousness and the ādānavijñāna, because it can accumulate all vasanās. "Vasanā" means that the seeds are augmented by the actively functioning aggregates and so on. The "all-seeds consciousness" means that the seeds of all phenomena such as the aggregates are accumulated because it can generate them. The "ālayavijñāna" means that it can store the seeds of all phenomena, and also that sentient beings grasp it as a self. The "maturation consciousness" means that it is produced by past karma. The "ādānavijñāna" means that it repeatedly causes the continuity of birth, holding the faculties and so forth so that they do not deteriorate. Furthermore, it is called "mind" because it can accumulate the vasanās of all phenomena. Relying on the phrasing of this text, the ālayavijñāna is within phenomenal matters; how is it known to be the tathāgatagarbha?
Answer: Because the tathāgatagarbha being unsoiled yet soiled constitutes these phenomenal characteristics, and there are no separate phenomenal matters, it is therefore the tathāgatagarbha. Hence the treatise says: "Apart from consciousness, there are no other phenomena at all."