宗鏡錄 33.13

33.13

答。若阿賴耶。此云藏識。能藏一切雜染品法。令不失故。我見愛等。執藏以為自內我故。此名唯在異生有學。阿陀那。此名執持。執持種子及色根故。此名通一切位。我執若亡。即捨賴耶。名阿陀那。持無漏種。則妄心斯滅。真心顯現。則佛住無垢淨識。故經云。心若滅者生死盡。即是妄心滅。非心體滅。所以起信論云。復次分別心生滅相者。有二種別。一麁。謂相應心。二細。謂不相應心。麁中之麁。凡夫智境。麁中之細。及細中之麁菩薩智境。此二種相。皆由無明熏習力起。然依因依緣。因是不覺。緣是妄境。因滅則緣滅。緣滅故相應心滅。因滅。故不相應心滅。

Answer: As for the ālaya, translated here as the store consciousness, it can store all defiled phenomena, keeping them from being lost; and views of self, self-love, and the like grasp and store it as one's internal self. Therefore this name exists only among ordinary beings and those in training. As for the ādāna, translated here as grasping and holding, it holds seeds and material sense faculties. Therefore this name extends to all stages. If the grasp of self is extinguished, one abandons the ālaya, and it is named ādāna, which holds the undefiled seeds; then the deluded mind ceases, the true mind becomes manifest, and the Buddha abides in the taintless pure consciousness. Thus a sūtra says: 'If the mind ceases, saṃsāra is exhausted.' This means the cessation of the deluded mind, not the cessation of the mind's substance. Therefore the Awakening of Faith (Qixin lun) says: 'Furthermore, in distinguishing the characteristics of the arising and ceasing of the mind, there are two kinds: first, coarse, namely the associated mind; second, subtle, namely the non-associated mind. The coarsest of the coarse is the sphere of knowledge of ordinary beings; the subtle among the coarse and the coarse among the subtle are the sphere of knowledge of bodhisattvas. Both of these characteristics arise through the perfuming power of avidyā. However, they depend on causes and depend on conditions: the cause is non-awakening, and the condition is the deluded sensory object. When the cause ceases, the condition ceases; because the condition ceases, the associated mind ceases; because the cause ceases, the non-associated mind ceases.'