華嚴經內章門等雜孔目章 1.59

1.59

第七對治滅不滅者，梁《攝論》云「四德圓時，本識都盡。」今言滅者，《楞伽經》云「唯心相滅，非心體滅。」解云：心相即空，故無所滅，是名為滅。故《地論》「云何滅？如虛空，如是滅。」問：賴耶相滅在何位盡？答：在初地盡。何以故？《地論》云「十地轉依止，依止常身故。非如無常意識智，依止無常因緣法。」據此文證，初地即捨阿賴耶。若據初教，十地終心捨阿賴耶。何以故？在第十地頓滅諸障故。問：賴耶據何為始：答：一念無明起在現前，即是賴耶始。所以知之？《顯揚》云「無始戲論無明習氣為正因故。」又《起信論》云「一念無明即是不覺，覺即不動。」動即有苦，果不離因，賴耶異熟當其果也，故是其始。

Seventh, regarding antidotes, cessation and non-cessation: The Liang translation of the Mahāyānasaṃgraha says: "When the four virtues are perfected, the fundamental consciousness is completely extinguished." Now, regarding cessation, the Laṅkāvatāra Sūtra says: "Only the marks of the mind cease; the substance of the mind does not cease." The interpretation says: The marks of the mind are empty, therefore nothing ceases; this is called cessation. Thus the Daśabhūmika-śāstra says: "How does it cease? Like space, in this way it ceases." Question: At what stage do the marks of the ālaya end? Answer: They end at the first bhūmi. Why? The Daśabhūmika-śāstra says: "The transformation of the support across the ten bhūmis is because it relies upon the permanent body, not like the knowledge of the impermanent mental consciousness which relies upon impermanent conditioned phenomena." Relying on this textual proof, one relinquishes the ālayavijñāna at the first bhūmi. If we rely on the initial teaching, one relinquishes the ālayavijñāna at the final mind of the tenth bhūmi. Why? Because across the tenth bhūmi all hindrances are suddenly extinguished. Question: What is taken as the beginning of the ālaya? Answer: A single thought of ignorance arising directly before one is the beginning of the ālaya. How is this known? The Prakaraṇāryavācā says: "Beginningless conceptual proliferation and the latent tendencies of ignorance serve as the primary cause." Furthermore, the Awakening of Faith says: "A single thought of ignorance is non-enlightenment; enlightenment is non-movement." Movement entails suffering; the result is not separate from the cause; the ripening of the ālaya serves as that result; hence it is its beginning.