宗鏡錄 48.31

48.31

答。將第二義簡。論云。二無記性。若法平等無所違逆。能容習氣。乃是所熏。此遮善染勢力強盛。無所容納。故非所熏。釋云。夫為所熏者。須唯是一類無記。即不違善惡性。方受彼熏。今佛果第八既是善性。即不容不善及無記性。非是所熏。以佛果圓滿故。如似沈麝。不受臭穢物熏。若不善性者。即是煩惱。又不容信等心所熏。互不相容納故。其所熏性。如寬心捨行之人。能容納得一切善惡事。若惡心性人。即不中。第八識似寬心捨行之人。能容一切習氣。有此義故。方名所熏。若如來第八無漏淨識。唯在因中曾所熏習。帶此舊種。非新受熏。以唯善故。違於不善等。又云。善染如沈麝非䔉等。故不受熏。無記如素帛。故能受熏。如善不容於惡。猶白不受於黑。若惡不容於善。如臭不納於香。唯本識之含藏。同大虛之廣納矣。

Answer: It is excluded by the second characteristic. The treatise says: '2. Having indeterminate nature: If a dharma is neutral and without opposition, capable of admitting impressions, it is then the passive recipient of perfuming. This excludes wholesome and defiled dharmas whose force is intense so that they cannot admit anything, and thus are not passive recipients of perfuming.' The commentary explains: 'To be a recipient of perfuming, it must be exclusively of uniform indeterminate nature; thus, not opposing wholesome or evil natures, it can then receive their perfuming. Now, since the eighth [consciousness] in the Buddha-fruit is of wholesome nature, it does not admit unwholesome or indeterminate natures, and is not a recipient of perfuming. Because the Buddha-fruit is consummate, it is like agarwood or musk, which do not receive the perfuming of foul and filthy things. If it were of unwholesome nature, it would be affliction, and would not admit the perfuming of mental factors such as faith, because they mutually do not admit each other. The nature of the recipient of perfuming is like a magnanimous person of equanimous conduct, who can admit all wholesome and unwholesome matters. An evil-minded person will not do. The eighth consciousness is like a magnanimous person of equanimous conduct, capable of admitting all impressions; possessing this characteristic, it is then called a recipient of perfuming. The Tathāgata's eighth undefiled, pure consciousness merely carries these old seeds that were perfumed while on the causal stage; it does not receive new perfuming, because being exclusively wholesome, it opposes the unwholesome and the like.' It also says: 'Wholesome and defiled dharmas are like agarwood and musk, or asafoetida and garlic, and therefore do not receive perfuming. Indeterminate dharmas are like plain white silk, and therefore can receive perfuming. Just as good does not admit evil, like white not receiving black; and evil does not admit good, like foulness not admitting fragrance—only the containment of the fundamental consciousness is vast in its admission, like the great void.'