華嚴經內章門等雜孔目章 1.47

1.47

初約三相建立賴耶。其三相者，一是因相，攝一切因，仍用互為因為始。何以故？以互為因微細，與識相當故。二果相，攝一切果，仍用互為果為始。三自相，即是《成唯識》中異熟相也。異熟之識攝一切法。所以得知？依一切法種子，異熟得生，不局煩惱業報、名言習等，隨一切相應，故得知也。問：若如是者，異熟及種子識皆合受熏，因何獨說異熟果報受熏？答：今熏習欲明其種子。種子識已是其種，故不對釋。異熟之識無記相顯，與熏相順，故在無記位中辨其熏義。今梁《攝論》中顯阿賴耶三相之義意，明本識是因果體。

First, establishing the ālayavijñāna in terms of the three characteristics. As for its three characteristics: First is the causal characteristic, which subsumes all causes, taking mutual causality as its beginning. Why is this? Because mutual causality is subtle and corresponds to this consciousness. Second is the effect characteristic, which subsumes all effects, taking mutual effect as its beginning. Third is the self-characteristic, which is precisely the maturation characteristic in the Cheng weishi lun. The maturation consciousness subsumes all phenomena. How is this known? Relying on the seeds of all phenomena, maturation is able to arise, not being restricted to afflictions, karmic retribution, nominal vasanās, and so forth, but corresponding to all [phenomena]; hence it is known. Question: If that is so, then both the maturation consciousness and the seed consciousness should receive perfuming; why is it said that only the maturation retribution receives perfuming? Answer: Here, perfuming is intended to explain seeds. The seed consciousness is already the seeds themselves, so it is not explained as the counterpart [of perfuming]. The indeterminate characteristic of the maturation consciousness is manifest and accords with perfuming; therefore, its meaning of perfuming is distinguished within the stage of the indeterminate. In the Liang translation of the Mahāyānasaṃgraha, the purpose of revealing the meaning of the three characteristics of the ālayavijñāna is to explain that the fundamental consciousness is the substance of cause and effect.