華嚴經內章門等雜孔目章 1.61

1.61

Ninth, distinguishing between the true and the false: This ālayavijñāna has distinctions of true and false. As the Daśabhūmika-śāstra explains, the twelve links of conditioned arising are the ultimate truth; this is the meaning of the true. As the Mahāyānasaṃgraha states, it is like illusory creations, mirages, dreams, optical cataracts, and darkness; using these as metaphors, the first consciousness resembles such things; this is its false existence. Furthermore, knowing that this consciousness lacks the nature of arising is penetrating the true; knowing that this consciousness exists conventionally is penetrating the conventional. The conventional is precisely the false, and the true is precisely the genuine true. Furthermore, according to the doctrine of the two vehicles, as explained in the Yogācārabhūmi, it extensively distinguishes the ālaya's perfuming into seeds, determining the portions of arising, ceasing, and maturation of karmic retribution. Later, the treatise judges: "What has been explained above, I explained for the foolish and ignorant." Meaning that the foolish and ignorant are precisely the śrāvakas. Furthermore, the treatise states: "I do not stop at explaining the ālayavijñāna in this way. If one knows that regarding the ālaya and the ādānavijñāna, internally and externally one does not see storage or abiding—one who can know in this way is called a bodhisattva." One should know that what was taught for the ignorant is the false; what was taught for bodhisattvas is the true. Furthermore, distinguishing according to the vehicles: for the dharma-ignorant śrāvaka, in contrast to the deluded grasping of ordinary beings and non-Buddhists at an intrinsic nature, it is the true; but because attachment to dharmas is not yet eradicated, it is clearly the false. For the initial Mahāyāna teaching, in contrast to those dharma-ignorant śrāvakas who conceptually grasp reality, it is the true; but because it has not exhausted the emptiness of dharmas, it is the false. As in the text of the mature teaching, in contrast to the subtle distinctions of the initial teaching, it is the true; but not being ultimate in itself, it is the false. Why? Because it still remains within the realm of words and expressions. Other points may be understood by analogy.