[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 1.54 # 華嚴經內章門等雜孔目章 1.54 華嚴經內章門等雜孔目章 1.54 - **Language:** Classical Chinese ### [1.54](https://indike.org/pramana/in.bauddha.taisho.1870.1.54) 八內為外本證唯有識者，所以知之？一切皆識，故是本也。外法依識成，無體即空，當知識內是其法本，餘法妄建不可據也。九三慧果成者，聞思修法從微至著，並由本識如來藏成，所以知之。故聞薰習從真如流，當知真如是三慧本，受薰成種，轉得增上，餘法則無。問：若爾，真如具德但自流出，何假更薰？答：真如實不守自性，待緣方起，故說薰也。十約受用。緣生與識相依成互為因果，方得受用，明唯有識。若無賴耶攝受用，緣生即不成受用。故論云「諸法於識藏，識於法亦爾。此二互為因，亦恒互為果。」此偈約上心受用處說。其受用義，如論云「一說名緣識、二說名受識。了受名分別，起行等心法。」此之受用，通成種子及上心，皆生引建立，成就不虛，廣如論說。七約因緣具不具者，阿梨耶識唯互為因生，餘因更無。餘法不爾，十二緣生，但增上生受用。緣生有三緣生，謂增上緣、緣緣、次第緣。何以如此？答：十二緣生等是其假相，逐事而說故。緣不同梨耶，理性不據事說，唯約發起初門說互為因果，餘可準知。又約祕密，皆具四緣。八會名歸正明有賴耶者，梁本論云「復次正法內人，雖復願樂無我、違逆身見，於阿賴耶識中亦有自我愛。」釋曰：前復次約佛法外人，此復次約佛法內人，自有三品：一在正思、二在正修、三在有學。此三品人，二人伏我見，一人滅我見。何以故？前二人比知無我，後一人證知無我，故言違逆身見。於阿賴耶識中長時數習我愛，雖復違逆身見，於本識中我愛猶恒隨逐，是故身見非愛著處。若將賴耶名曰梨耶義者，則為最勝。今約此義，梨耶之名唯在本識，其義即勝，若目人法二我見處則非勝也。賴耶之義，應準此知。 > Eighth, taking the internal as the basis of the external to prove consciousness-only: how is this known? Because everything is consciousness, it is the basis. External phenomena are established relying on consciousness; lacking an essence, they are empty. One should know that what is within consciousness is the basis of phenomena; the mistaken establishment of other phenomena cannot be relied upon. Ninth, the completion of the results of the three wisdoms: the dharmas of hearing, contemplation, and cultivation from subtle to gross are all accomplished by the fundamental consciousness, the tathāgatagarbha. How is this known? Because the perfuming of hearing flows from true suchness, one should know that true suchness is the basis of the three wisdoms; receiving perfuming it forms seeds, progressively gaining superiority, whereas other phenomena lack this. Question: If so, since true suchness possesses virtues that merely flow out of itself, why does it need to rely further on perfuming? Answer: True suchness truly does not preserve its own nature, but arises only by waiting upon conditions; therefore, we speak of perfuming. Tenth, in terms of experiential enjoyment: conditioned arising and consciousness rely mutually upon one another, becoming causes and effects for each other before experiential enjoyment can be attained, clarifying consciousness-only. If the ālaya did not gather experiential enjoyment, conditioned arising would not accomplish experiential enjoyment. Therefore, the treatise says: 'All dharmas are stored in consciousness, / And consciousness in dharmas likewise. / These two mutually serve as causes, / And also constantly as effects for each other.' This verse is spoken regarding the experiential enjoyment of manifest consciousness. As for the meaning of this experiential enjoyment, the treatise says: 'One is called the consciousness of conditions, / The second is called the consciousness of experience. / Discerning experience is called discrimination, / Giving rise to mental factors such as volition.' This experiential enjoyment generally accomplishes seeds and manifest consciousness; both the generating and the leading are established and realized without falsehood, as extensively stated in the treatise. Seventh, regarding whether causes and conditions are complete or incomplete: the ālayavijñāna is generated solely by mutual causation, and there is no other cause. Other phenomena are not like this: the twelvefold conditioned arising is merely the generation of experiential enjoyment through the decisive condition. Conditioned arising has three conditioned arisings, namely the decisive condition, the objective-condition, and the immediate condition. Why is it like this? Answer: The twelvefold conditioned arising and the like are conventional characteristics, spoken in accordance with phenomena. Conditions are not like the ālaya; its rational nature does not rely on phenomenal expressions, but speaks of mutual cause and effect solely in terms of the initial portal of arousal, and the rest can be deduced accordingly. Furthermore, in terms of the esoteric \[meaning\], all four conditions are possessed. Eighth, reconciling designations to return to the correct to clarify that the ālaya exists: the Liang translation of the treatise says: 'Furthermore, persons within the correct Dharma, although they aspire to and delight in non-self and oppose the view of selfhood, still have self-love regarding the ālayavijñāna.' Explanation: The previous 'furthermore' referred to persons outside the Buddha-Dharma; this 'furthermore' refers to persons within the Buddha-Dharma, who themselves have three grades: first, those in correct contemplation; second, those in correct cultivation; third, those who are learners. Among these three grades of persons, two subdue the view of self, and one eliminates the view of self. Why is this? The former two know non-self by inference, and the latter one knows non-self by realization; hence it is said that they 'oppose the view of selfhood.' Because self-love has been habitually practiced for a long time in the ālayavijñāna, even though they oppose the view of selfhood, self-love still constantly accompanies them in the fundamental consciousness; therefore, the view of selfhood is not the object of emotional attachment. If one takes the designation of ālaya as meaning ālaya, it is supreme. Now in terms of this meaning, the designation of ālaya applies only to the fundamental consciousness, and its meaning is supreme; if it designates the locus of the two views of self—in persons and in dharmas—then it is not supreme. The meaning of ālaya should be understood according to this. > — English (machine translation) (machine translation) - [Previous: 1.53](https://indike.org/pramana/in.bauddha.taisho.1870.1.53) - [Next: 1.55](https://indike.org/pramana/in.bauddha.taisho.1870.1.55) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1870.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.1.54) — English, machine translation ## Linked texts (1) - [攝大乘論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha*zh-paramartha.1.41) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.1.54](https://indike.org/pramana/in.bauddha.taisho.1870.1.54) · Pramāṇa