華嚴經內章門等雜孔目章 1.58

1.58

Sixth, explaining possession and non-possession: Conditioned arising in conventional truth is established because it has no intrinsic nature. In ultimate truth, because it is originally unproduced, it is not established; because it is established through conditions, it is not unestablished; because it is established through conditions, it is not established. All gates of consciousness are like this. If we treat possession, there are two meanings: first, explaining the meaning of possession within marks; second, explaining possession in terms of the principle-substance. First, possession regarding marks: According to the Prakaraṇāryavācā-śāstra, "Question: If one possesses the ālayavijñāna, does one also possess the evolving consciousnesses? It should be framed as four propositions. Namely, either one possesses the ālayavijñāna and not the evolving consciousnesses—meaning those in mindless sleep, those in mindless fainting, those who have entered the mindless absorption, those who have entered the absorption of cessation, and those born into the mindless heaven. Or one possesses the evolving consciousnesses and not the ālaya—meaning arhats, pratyekabuddhas, non-retrogressing bodhisattvas, and Tathāgatas who abide in a state with mind. Or one possesses both—meaning all others who abide in a state with mind. Or one possesses neither—meaning arhats, pratyekabuddhas, non-retrogressing bodhisattvas, and Tathāgatas when entering the absorption of cessation, or abiding in the realm of nirvāṇa without residue." Second, possession in terms of the principle-substance: As stated in the 'Bodhisattva-viniścaya' of the Yogācārabhūmi: "Up to: 'Vipulamati! Although such a bodhisattva relies upon and establishes knowledge of the persistence of phenomena, and is skilled in the secret of mind, thought, and consciousness, yet the Tathāgatas do not, merely up to this point, designate him as a bodhisattva skilled in all the secrets of mind, thought, and consciousness. Vipulamati! If bodhisattvas internally and individually do not in truth perceive the ādāna, do not perceive the ādānavijñāna, do not perceive the ālaya, do not perceive the ālayavijñāna, and do not perceive accumulation... up to: this is called skill in the ultimate truth; up to this point one is called skilled in all the secrets of mind, thought, and consciousness; up to this point one is designated as a bodhisattva skilled in all the secrets of mind, thought, and consciousness.'" One should know that for the ālayavijñāna to be possessed, it must connect through to the tathāgatagarbha; only then can it become a solid and true support. If one merely takes the consciousness of the marks of arising and ceasing, it is the same as the seven dharmas in not abiding, and is not the ultimate support.