宗鏡錄 50.23

50.23

答。此識建立有情無情。發生染法淨法。若有知有覺。則眾生界起。若無想無慮。則國土緣生。因染法而六趣迴旋。隨淨法而四聖階降。可謂凡聖之本。身器之由。了此識原。何法非悟。證斯心性。何境不真。可謂絕學之門。栖神之地矣。瑜伽論云。阿賴耶識。是一切雜染根本。所以者何。由此識。是有情世間生起根本。能生諸根。根所依處。及轉識等故。亦是器世間生起根本。由能生起器世間故。亦是有情互起根本。一切有情相望。互為增上緣故。所以者何。無有有情與餘有情互相見等時。不生苦樂等。更相受用。由此道理。當知有情界互為增上緣。又即此阿賴耶識。能持一切法種子故。於現在世是苦諦體。亦是未來苦諦生因。又是現在集諦生因。如是能生有情世間故。能生器世間故。乃至阿賴耶識所攝持。順解脫分。及順決擇分等善法種子。及眼識等。十八界。經云。惡叉聚喻。由於阿賴耶識中有多界故。

Answer: This consciousness establishes the sentient and the insentient, and gives rise to defiled dharmas and pure dharmas. If there is awareness and sensation, then the realm of sentient beings arises; if there is no thought and no deliberation, then the conditions of the physical world arise. Due to defiled dharmas, there is revolving through the six destinies; following pure dharmas, there are the progressive stages of the four kinds of noble ones. It can indeed be called the root of ordinary beings and sages, the origin of bodies and physical containers. If one understands the source of this consciousness, what dharma is not awakening? If one realizes this nature of mind, what objective realm is not real? It may be called the gate beyond learning, the dwelling place of the spirit. The Yogācārabhūmiśāstra says: "The ālayavijñāna is the root of all defilements. Why is this? Because this consciousness is the root of the arising of the world of sentient beings, being able to produce the various faculties, the support-bases of the faculties, the evolving consciousnesses, and so forth; it is also the root of the arising of the receptacle world, because it is able to generate the receptacle world; it is also the root of sentient beings' mutual arising, because all sentient beings, viewed in relation to one another, serve as sovereign conditions for each other. Why is this? There are no sentient beings who, when seeing one another and so forth, do not give rise to suffering, pleasure, and the like, experiencing one another. By this principle, you should know that the realm of sentient beings serves as sovereign conditions for one another. Furthermore, because this very ālayavijñāna can sustain the seeds of all dharmas, in the present world it is the substance of the truth of suffering, and it is also the generating cause of the truth of suffering in the future; it is also the generating cause of the truth of the origination [of suffering] in the present. Because it is able in this way to produce the world of sentient beings, because it is able to produce the receptacle world, up to the seeds of wholesome dharmas such as the aids to liberation (mokṣabhāgīya) and the aids to penetration (nirvedhabhāgīya) subsumed and sustained by the ālayavijñāna, as well as the eighteen dhātus such as the eye-consciousness." The sūtra says: "The simile of a cluster of akṣa fruits, because within the ālayavijñāna there are many dhātus."