華嚴經內章門等雜孔目章 1.55

1.55

三依《顯揚論》建立阿賴耶識，有十九門：一謂先世所作增長業（釋曰：識與諸法為先義也。故《起信論》云「一切時常在前故」）。二惑為緣（釋曰：識為諸法作增上緣故）。三無始時來戲論薰習為因（釋曰：無始戲論薰習種子，為識初起之因）。四所生一切種子（釋曰：此明一切法種為識所生也）。五異熟識為體（釋曰：依諸種子及上心發識，現在為異熟，故用此異熟為體也）。六此識能執受（釋曰：明彼本識與諸法一，諸法復與本識一，如醍醐同器也）。七了別色根（釋曰：識持諸色根，令根明了也）。八根所依處（釋曰：識為諸根所依成依因也）。九及戲論薰習（釋曰：明識與戲論熏習上心種子為所依處也）。十於一切時一類生滅不可了知（釋曰：明彼本識相續生起離諸分別，不可分別知也）。十一又能執受了別外器世界（釋曰：明彼本識與器世界同，世界與本識一，而得成就名了別也）。十二與不苦不樂受等相應（釋曰：明彼本識相無分別故，順不苦不樂受，名相應也）。十三一向無覆無記（釋曰：明彼本識俗諦離諸分別故，不覆沒聖道，亦無事中善惡記）。十四與轉識等作所依因（釋曰：明彼本識與轉識等作因時，互為生因亦為依因也）。十五與染淨轉識受等俱轉（釋曰：明彼本識與染淨法同時同處相應共生共滅種子，及上心流在現前，名俱轉也）。十六能增長有染轉識等為業（釋曰：明彼本識心成染污法，於中有能，故為業也）。十七及能損減清淨轉識等為業（釋曰：明彼本識於還淨有能，令生死還淨，是其業也）。十八云何知有識？如薄伽梵說：無明所覆、愛結所繫，愚夫感得有識之身（釋曰：論自釋言「此言顯有異熟識」，即引識義也）。又說如五種子，謂心、心所有、色、不相應、無為，此則名為有取之識（釋曰：論自釋言「此言顯有一切種子識」，同前引證之義也）。十九論引偈云「執持識深細，諸種如駛流，於愚我不顯，勿彼執為我」（釋曰：此顯教興所為分齊，聲聞凡夫不為說也）。問：前論云「阿賴耶識者，謂先世所作增長業煩惱為緣，無始時戲論薰習為因，所生一切種子異熟識為體。」據此文相，本識即是生死體。若非生死因，何於生死因果相乘處說？答：此依《成唯識論》，但於生死之中辨因果相生道理，並是轉理門，無真實理。當知離識以外更無有法，識者即是不染而染門，如來藏之一義也。故四卷《楞伽》云「略說有三種識，廣說有八相。何等三？謂真識、現識及分別事識。」廣既廣，略當知與真不異。又云「非自真相識滅，但業相滅。若自真相滅者，藏識則滅。大慧！藏識滅者，不異外道斷見論義。如是微細藏識，究竟邊際，除諸如來及住地菩薩，諸餘聲聞緣覺外道修行所得三昧智慧之力，一切不能思量決了。大慧！善不善者，謂八識。何等為八？謂如來藏名識藏，心、意、意識及五識身。非外道所說。大慧！如來藏者，受苦樂與因俱，若生若滅。四住地無明住地所醉，凡愚不覺，剎那見妄相薰心。」十卷《楞伽經》云「大慧！薰集種子心不滅，取外境界諸識滅。大慧！諸外道作如是說，所謂離諸境界相續識滅，相續滅已則滅諸識。大慧如來藏識不在阿賴耶識中，是故七種識有生有滅，如來藏識不生不滅。何以故？彼七識依諸境念觀而生。此七識境界，一切聲聞辟支佛、外道修行者不能覺知，不如實知人無我故、以取同相別相故、以見陰界入法等故。」義言若達人無我，所謂人執習則達法無我，七識則與如來藏同。「大慧！阿梨耶識名如來藏，而無明七識共俱，如大海波常不斷絕，身俱生故。離無常過、離於我過，自性清淨。」又經文依諸邪念法，是故有識。生八九種種識，如水中諸波。

Third, the establishment of the ālayavijñāna according to the Prakaraṇāryavācā-śāstra has nineteen headings: 1. It is said to be the karma performed and accumulated in past lives. (Exposition: This means the consciousness precedes all dharmas. Hence the Treatise on the Awakening of Faith says: "Because it is constantly in front at all times.") 2. Afflictions serve as the condition. (Exposition: Because the consciousness serves as the predominant condition for all dharmas.) 3. Perfuming by beginningless conceptual proliferation serves as the cause. (Exposition: Seeds perfumed by beginningless conceptual proliferation serve as the cause for the initial arising of consciousness.) 4. All seeds that are produced. (Exposition: This explains that the seeds of all dharmas are produced by the consciousness.) 5. The ripening consciousness (vipākavijñāna) serves as its essential nature. (Exposition: Based on the seeds and the active minds, consciousness is generated; in the present it is ripening (vipāka), so it takes this ripening as its essential nature.) 6. This consciousness is capable of appropriating. (Exposition: Explaining that that fundamental consciousness is one with all dharmas, and all dharmas are also one with the fundamental consciousness, like clarified butter (tarpī) in the same vessel.) 7. It perceives the physical sense-faculties. (Exposition: The consciousness maintains the physical faculties, making them distinct and clear.) 8. It is the locus relied upon by the sense-faculties. (Exposition: The consciousness serves as the support upon which all faculties rely, becoming their sustaining cause.) 9. And the perfuming by conceptual proliferation. (Exposition: Explaining that the consciousness serves as the locus of support for the seeds of the active minds perfumed by conceptual proliferation.) 10. At all times it arises and ceases in a uniform manner, unfathomable to cognition. (Exposition: Explaining that the continuous arising of that fundamental consciousness is free from all conceptual discrimination, and cannot be known by discrimination.) 11. Furthermore, it can appropriate and perceive the external receptacle world. (Exposition: Explaining that that fundamental consciousness is identical with the receptacle world, and the world is one with the fundamental consciousness, and being thus established, it is termed 'perceiving'.) 12. It is associated with neither-painful-nor-pleasant sensations and the like. (Exposition: Explaining that because the characteristics of that fundamental consciousness are without conceptual discrimination, it accords with neither-painful-nor-pleasant sensation, which is termed 'associated'.) 13. It is uniformly veiled-neutral (anivṛtāvyākṛta). (Exposition: Explaining that because that fundamental consciousness is free from all discrimination in conventional truth, it does not obscure the noble path, nor does it have moral designation as wholesome or unwholesome among phenomena.) 14. It acts as the cause of support for the evolving consciousnesses (pravṛttivijñāna) and so forth. (Exposition: Explaining that when that fundamental consciousness acts as a cause for the evolving consciousnesses and so forth, they mutually serve as productive causes and also as supporting causes.) 15. It evolves together with defiled and pure evolving consciousnesses, sensation, and so forth. (Exposition: Explaining that that fundamental consciousness, at the same time and in the same place as defiled and pure dharmas, is associated with them, arising together and ceasing together with their seeds, while the stream of active minds appears before one, which is termed 'evolving together'.) 16. Its activity (karma) is to be able to increase the defiled evolving consciousnesses and so forth. (Exposition: Explaining that that fundamental consciousness brings about defiled dharmas, having capability therein, which is therefore its activity.) 17. And its activity is to be able to diminish the pure evolving consciousnesses and so forth. (Exposition: Explaining that that fundamental consciousness has capability in returning to purity, causing saṃsāra to return to purity, which is its activity.) 18. How is it known that this consciousness exists? As the Bhagavān said: Obscured by ignorance and bound by the fetters of craving, the foolish obtain a body possessed of consciousness. (Exposition: The treatise itself explains: "These words reveal the existence of the ripening consciousness", which is citing the consciousness as proof.) It is also said that, just as there are five seeds—namely, mind, mental factors, form, non-associated formations, and unconditioned dharmas—this is termed the consciousness with grasping. (Exposition: The treatise itself explains: "These words reveal the existence of the all-seed consciousness", which has the same meaning of citation as before.) 19. The treatise cites a verse: "The appropriating consciousness is profound and subtle; / all seeds flow on like a torrent. / Fearing they would grasp it as an 'atman', / I do not reveal it to the foolish." (Exposition: This reveals the scope and purpose for which the teaching arose: it is not spoken for śrāvakas and ordinary people.) Question: The previous treatise says: "The ālayavijñāna refers to the karma performed and accumulated in past lives with afflictions as conditions, beginningless perfuming by conceptual proliferation as cause, and takes the ripening consciousness generated from all seeds as its essential nature." According to the wording of this passage, the fundamental consciousness is the very body of saṃsāra. If it were not the cause of saṃsāra, why would it be spoken of where the causes and effects of saṃsāra ride upon one another? Answer: Relying on the *Vijñaptimātratāsiddhi*, this merely discriminates the principle of causes and effects generating one another within saṃsāra; these are all gates of provisionally shifted principles, lacking the real principle. One should know that apart from consciousness there is no other dharma; consciousness itself is the gate of 'defiled without being defiled', which is one meaning of the tathāgatagarbha. Therefore the four-fascicle *Laṅkāvatāra Sūtra* says: "Briefly spoken there are three kinds of consciousness; extensively spoken there are eight aspects. What are the three? Namely, the true consciousness, the manifesting consciousness, and the consciousness that discriminates phenomena." Since the extensive is extensive, one should know that the brief is not different from the true. It also says: "It is not that the intrinsic true-aspect consciousness ceases, but only the karmic aspect ceases. If the intrinsic true aspect were to cease, then the storehouse consciousness would cease. Mahāmati! If the storehouse consciousness ceased, that would not differ from the doctrine of nihilism held by the non-Buddhists. Such a subtle storehouse consciousness, its ultimate boundary, cannot be deliberated or decisively understood by any śrāvakas, pratyekabuddhas, or non-Buddhist practitioners through the power of samādhi and wisdom they have attained, except for the Tathāgatas and bodhisattvas abiding on the bhūmis. Mahāmati! Wholesome and unwholesome refer to the eight consciousnesses. What are the eight? Namely, the tathāgatagarbha named the storehouse consciousness, mind (manas), mentation (manovijñāna), and the five sensory consciousness bodies. This is not what non-Buddhists teach. Mahāmati! The tathāgatagarbha experiences suffering and pleasure together with causes, whether arising or ceasing. Intoxicated by the four abiding-stages and the abiding-stage of ignorance, ordinary fools do not realize it, and in an instant they perceive false marks that perfume their minds." The ten-fascicle *Laṅkāvatāra Sūtra* says: "Mahāmati! The mind that perfumes and accumulates seeds does not cease, but the consciousnesses that grasp external objects cease. Mahāmati! The non-Buddhists make such a statement, saying that when separated from external objects, the continuous consciousness ceases, and when the continuum ceases, all consciousnesses cease. Mahāmati! The tathāgatagarbha-consciousness is not within the ālayavijñāna; therefore the seven consciousnesses have arising and ceasing, while the tathāgatagarbha-consciousness has neither arising nor ceasing. Why is this? Those seven consciousnesses arise relying on the conceptual contemplation of external objects. The realm of these seven consciousnesses cannot be awakened to or known by any śrāvaka, pratyekabuddha, or non-Buddhist practitioner, because they do not know the selflessness of persons as it truly is, because they grasp common characteristics and particular characteristics, and because they view dharmas such as aggregates, dhātus, and āyatanas." The meaning here is that if one penetrates the selflessness of persons—that is, the habit of grasping to a person—one then penetrates the selflessness of dharmas, and the seven consciousnesses are then identical with the tathāgatagarbha. "Mahāmati! The ālayavijñāna is called the tathāgatagarbha, yet the ignorant seven consciousnesses dwell together with it, like waves on the great ocean constantly uninterrupted, because they are born together with the body. It is free from the fault of impermanence, free from the fault of a self, and intrinsically pure." Furthermore, the text of the sūtra says: Relying on wrongful thoughts and dharmas, consciousness exists. It produces eight or nine various consciousnesses, like waves on water.