人天眼目 5.15

5.15

宗鏡云。第八識多異熟性故。亦名含藏識。亦名八王子。亦名八解脫。亦名八丈夫。總有四八三十二相。此是果相因智報德。七八二識不相離。解深密經云。此八識能發起前六轉識故。第八識謂前世中。以善不善業為因。招感令生第八異熟心。是果。此阿賴耶者。即是真心。不守自性。隨染淨緣不合而合。能含藏一切真俗境界故。名含藏識。如明鏡不與影象合。而含影象。亦名如來藏識。伽陀云。諸法於藏識。識於法亦爾。更互為因相。亦互為果相。楞伽云。若不著二乘外道諸見。方能如實修行。摧破他論惡見。及舍我執等。能以妙慧。所依識者。即四智轉八識也。入如來自證地者。言與諸佛同得同證也。楞伽經佛語大惠云。然彼諸識不作是念。我等同時展轉為因。而於自心所現境界。分別執著。俱時之起。無差別相。各了自境。注云。彼諸識等。各了自境者。此名八識俱能分別自分境故。不知惟是自心妄現也。謂色是眼識境。乃至賴耶見分。是第七識境。根身種子器界。是藏識境。然此八識。離如來藏。無別自體。以眾生不知故。執為八識之名。諸佛證得之故。能成四智之用。若昧之則八識起執藏之號。七識得染污之名。六識起遍計之情。五識狥根塵之相。若了知賴耶。成圓鏡之體。持功德之門。末那為平等之源。一自它之性。第六起觀察之妙。轉正法之輪。五識興所作之功。垂應化之迹。斯則一心匪動。識智自分。不轉其體。但轉其名。不分其理。而分其事。但伏六識不取塵境。故名識滅。是故離心之境。文理俱虛。即識之塵詮量有據。狂心不歇。歇則菩提。垢淨心明。本來是佛。

The Zongjing [lu] states: Because the eighth consciousness has mostly the nature of maturation (vipāka), it is also called the storehouse consciousness; it is also called the Eight Princes, the Eight Liberations, and the Eight Great Persons; altogether it has four times eight, thirty-two marks. These are the marks of the fruit, the wisdom of the cause, and the virtues of the retribution. The seventh and eighth consciousnesses are never separate. The Sandhinirmocana Sūtra states: Because this eighth consciousness can initiate the former six evolving consciousnesses, the eighth consciousness refers to how in past lives, with wholesome and unwholesome karma as the cause, it incurs and induces the arising of the eighth maturation mind, which is the fruit. This ālaya is precisely the true mind: not preserving its own nature, following defiled and pure conditions, it combines without truly combining; because it can store all realms, both ultimate and conventional, it is named the storehouse consciousness. Just as a bright mirror does not combine with forms and images, yet contains forms and images, it is also named the tathāgatagarbha consciousness. A gāthā states: 'All dharmas are in the storehouse consciousness, / And consciousness is likewise in all dharmas; / Mutually they serve as causal marks, / And mutually they serve as fruition marks.' The Laṅkāvatāra states: Only if one does not cling to the views of the two vehicles and non-Buddhists can one practice in accordance with reality, destroy the evil views of other treatises, relinquish grasping to self, and so on; being able, through wondrous wisdom, to rely on consciousness—this means the four wisdoms transforming the eight consciousnesses. Entering the stage of the Tathāgata's self-realization means realizing and attaining identically with all Buddhas. In the Laṅkāvatāra Sūtra, the Buddha said to Mahāmati: 'Yet those consciousnesses do not think: "We simultaneously and reciprocally serve as causes," but rather regarding the realms manifested by their own minds, they discriminate and cling, arising simultaneously without different characteristics, each discerning its own realm.' The commentary states: 'Those consciousnesses each discerning their own realms' means that the eight consciousnesses are all able to discriminate their respective realms, not knowing they are merely the deluded manifestations of their own minds. That is, form is the realm of eye-consciousness, and so on up to the seeing-aspect of the ālaya being the realm of the seventh consciousness; the sense faculties, body, seeds, and receptacle world are the realms of the storehouse consciousness. However, these eight consciousnesses have no separate substance apart from the tathāgatagarbha. Because sentient beings do not understand, they cling to the names of the eight consciousnesses; because all Buddhas realize it, they can accomplish the function of the four wisdoms. If one is deluded about it, the eighth consciousness gives rise to the title of grasping storehouse, the seventh consciousness receives the name of defiled, the sixth consciousness gives rise to the sentiment of pervasive attachment, and the five consciousnesses pursue the marks of sense faculties and objects. If one understands: the ālaya accomplishes the substance of the round mirror, upholding the gate of merits; manas becomes the source of equality, unifying the nature of self and other; the sixth gives rise to the wonder of contemplation, turning the wheel of the true Dharma; the five consciousnesses generate the work of accomplishment, bestowing the traces of responsive transformation. In this way, the one mind is not stirred, yet consciousness and wisdom are naturally distinguished: it does not transform its substance, but only transforms its names; it does not divide its principle, but divides its phenomena. Simply subduing the six consciousnesses so they do not grasp sense objects is called the cessation of consciousness. Therefore, sense objects apart from the mind are completely empty in text and principle; sense objects that are identical to consciousness have grounds for evaluation. When the mad mind does not stop—stopping is bodhi. When defilement is purified, the mind is clear: originally, one is Buddha.