宗鏡錄 50.27

50.27

答。唯識論云。第八識。雖諸有情皆悉成就。而隨義別。立種種名。謂或名心。由種種法熏習種子。所積習故。或名阿陀那。執持種子及諸色根而不壞故。或名所知依。能與染淨所知諸法。為依止故。或名種子識。能遍任持世出世間法種子故。此等諸名。通一切位。或名阿賴耶識。藏一切雜染品法。令不失故。我見等執藏。以為自內我故。此名唯在異生有學。非無學位。不退菩薩。有雜染法執藏義故。或名異熟。能引生死善不善業異熟果故。此名唯在異生二乘。諸菩薩位。非如來地。猶有異熟無記法故。或名無垢識。最極清淨諸無漏法。所依止故。此名唯在如來地有。菩薩二乘及異生位。持有漏種可受熏習。未得善淨第八識故。如契經偈說。如來無垢識。是淨無漏界。解脫一切障。圓鏡智相應。阿賴耶識名。過失重故。最初捨故。此中偏說。異熟識體。菩薩將得菩提時捨。聲聞獨覺。入無餘依涅槃時捨。無垢識體。無有捨時。利樂有情無盡時故。心等通故。隨義應說。釋云。積集義。是心義。集起義。是心義。以能集生多種子故。或能熏種於此識中。既能積集。復起諸法。故說此識名為心義。阿陀那者。此云執持。執持諸種有色根故。此通凡聖。所知依者。即三性與彼為依。名所知依。又古德云。阿賴耶識。名為藏義。良以真心不守自性。隨熏和合。似一似常。故諸愚者。以似為真。取為內我。我見所攝。故名為藏。又能藏自體於諸法中。又能藏諸法於自體內。二種我見永不起位。即失賴耶名。又云。第八識名者。八地已上無阿賴耶名。唯有異熟識。第七但執異熟識為法。又第八識本無阿賴耶名。由第七執第八見分為我。令第八得阿賴耶名。若不執時。但名異熟識。第八或名為心者。由種種法積集種子。故名為心。雖受熏持種。積集集起義得名心者。唯自證分也。喻如倉庫能藏諸物。能持一切種子故。後令種子生起現行。與種子為依持生起二因也。即知第八受熏持種。得名心也。因中持新舊種子。故名為心。果位持舊種一切無漏種子。故名心也。此亦名持種心。或名質多。此名有為心。或名牟呼栗多。此云貞實心。即是真如。此是無為心。或名阿陀那。此云。執持識。能執持種子根身。生相續義。即是界趣生義。此通一切位。執持有三。一執持根身令不爛壞。二。執持種子令不散失。三執取結生相續者。即有情於中有身臨末位。第八識初一念受生時。有執取結生相續義。結者。繫也。屬也。於母腹中一念受生。便繫屬彼故。亦如磁毛石吸鐵。鐵如父母精血二點。第八識如磁毛石。一剎那間。便攬而住。同時根塵等種。從自識中亦生現行。名為執取結生故。在胎五位者。初七日內名雜穢。狀如薄酪。父精母血相和名雜。自體不淨名穢。二七日內名靤。猶如豌豆瘡。靤之形表裏如酪。未生肉故。三七日內名凝結。謂稍凝結形。如就了血。四七日內名凝厚。漸次堅硬。五七日內名形位。內風所吹。生諸根形。一身四支。生差別故。用此三十五日。盡其五根皆足。六七日內名髮毛爪齒位。七七日內名具根位。以五根圓滿。漸次生識。即未具空明等緣。或名種子識。

Answer: The Vijñaptimātratāsiddhiśāstra says: "Although all sentient beings are endowed with the eighth consciousness, various names are established for it according to differences in meaning. That is to say, it is sometimes called citta (mind), because it is that in which seeds are accumulated and gathered through the perfuming of various dharmas. Or it is called ādāna, because it holds and maintains seeds and the material sense faculties without letting them decay. Or it is called 'support of what is to be known' (jñeyāśraya), because it serves as the support for all defiled and pure dharmas that are to be known. Or it is called the seed-consciousness (bījavijñāna), because it is capable of universally sustaining the seeds of mundane and supramundane dharmas. These names apply through all stages. Or it is called the ālayavijñāna, because it stores all dharmas of the defiled class so that they are not lost, and because the view of self and other [afflictions] appropriate and store it, taking it to be their internal self. This name exists only among ordinary beings and those with more to learn (śaikṣa), not in the stage of those with nothing more to learn (aśaikṣa) or of non-retrogressing bodhisattvas, because [in the former] there is the meaning of appropriating and storing defiled dharmas. Or it is called vipāka (retribution), because it is capable of drawing forth the vipāka results of good and unwholesome karmas in birth and death. This name exists only in the stages of ordinary beings, the two vehicles, and bodhisattvas; it does not exist on the Tathāgata ground, because there are still morally indeterminate dharmas of retribution [in the former]. Or it is called the immaculate consciousness (amalavijñāna), because it is the support for all most extremely pure, uncontaminated dharmas. This name exists only on the Tathāgata ground; in the stages of bodhisattvas, the two vehicles, and ordinary beings, contaminated seeds are held and can receive perfuming, so they have not yet attained the beautifully pure eighth consciousness. As a verse of a sūtra states: 'The Tathāgata's immaculate consciousness / is the pure, uncontaminated realm, / freed from all obstacles, / associated with the great round mirror wisdom.' The name ālayavijñāna is especially highlighted here because its fault is grave and it is the first to be abandoned. The substance of the vipāka consciousness is abandoned by bodhisattvas when they are about to attain bodhi, and abandoned by śrāvakas and solitary awakened ones when they enter the nirvāṇa without remainder. The substance of the immaculate consciousness has no time of abandonment, because the time of benefiting and gladdening sentient beings is inexhaustible. Because citta and the other [names] are common [to all stages], they should be stated according to the meaning." An explanation says: The meaning of "accumulating" is the meaning of citta. The meaning of "gathering and arising" is the meaning of citta, because it can gather and generate multiple seeds, or because the seeds capable of perfuming are within this consciousness; since it can accumulate and also give rise to dharmas, this consciousness is said to have the meaning of citta. "Ādāna" is translated here as "holding and maintaining", because it holds and maintains the seeds and the material faculties; this is common to ordinary beings and noble ones. "Support of what is to be known" means that the three natures take it as their support, hence it is called the support of what is to be known. Furthermore, an ancient master said: "Ālayavijñāna has the meaning of 'storehouse'. Truly, because the true mind does not preserve its own nature, it blends in accordance with perfuming, appearing as one and appearing as eternal; therefore, the foolish take what merely appears so to be real, seize it as an internal self, and it is grasped by the view of self, hence it is called 'storehouse'. Furthermore, it can store its own substance within all dharmas, and it can also store all dharmas within its own substance. In the stage where the two kinds of view of self never arise again, the name ālaya is lost." It also says: As for the names of the eighth consciousness, from the eighth bhūmi on up there is no name "ālaya", there being only the vipāka consciousness; the seventh [consciousness] only grasps the vipāka consciousness as dharmas. Moreover, the eighth consciousness originally has no name "ālaya"; because the seventh grasps the darśanabhāga of the eighth as a self, it causes the eighth to obtain the name ālaya. When it does not grasp [it as such], it is simply called the vipāka consciousness. As for the eighth being sometimes called citta: because seeds are accumulated by various dharmas, it is therefore called citta. Although receiving perfuming and holding seeds has the meaning of accumulating and gathering-and-arising such that it receives the name citta, this is only the svasaṃvittibhāga. For example, it is like a storehouse that can store various goods, because it can hold all seeds; subsequently, it causes the seeds to arise in active manifestation, serving as the two causes of supporting-maintenance and arising for the seeds. Thus one knows that the eighth's receiving perfuming and holding seeds obtains the name citta. In the cause it holds new and old seeds, hence it is called citta; in the fruit stage it holds all old and uncontaminated seeds, hence it is called citta. This is also called the seed-holding citta. Or it is called citta, which here designates the conditioned mind; or it is called muhūrta, which here translates as the firm and real mind, namely tathatā, which is the unconditioned mind. Or it is called ādāna, which translates here as the consciousness that holds and maintains: it can hold and maintain the seeds and the physical body of faculties, with the meaning of producing continuity, which is the meaning of realms, destinies, and births; this is common to all stages. Holding and maintaining has three aspects: first, holding and maintaining the body of faculties so that it does not rot and decompose; second, holding and maintaining seeds so that they are not scattered and lost; third, grasping and linking birth in continuity: when a sentient being is at the final position of the intermediate existence (antarābhava) body, at the very first thought-moment when the eighth consciousness takes rebirth, there is the meaning of grasping and linking birth in continuity. "Linking" means binding and attaching; taking rebirth at one thought-moment within the mother's womb, it is then bound and attached thereto. It is also like a lodestone attracting iron: the iron is like the two drops of the parents' semen and blood, and the eighth consciousness is like the lodestone; in a single kṣaṇa it draws them together and abides, and at the same time the seeds of the faculties, objects, etc., also produce active manifestations from its own consciousness; this is called grasping and linking birth. As for the five embryonic stages: within the first seven days it is called kalala, shaped like thin curds; the mixing of father's semen and mother's blood is called mixed, and its own substance being impure is called filthy. Within the second seven days it is called arbuda, like a pea-sized blister; the shape of the arbuda is like curd inside and out, because flesh has not yet grown. Within the third seven days it is called peśī, meaning a slightly congealed form, like set blood. Within the fourth seven days it is called ghana, gradually solidifying. Within the fifth seven days it is called praśākhā: blown by internal winds, the forms of the faculties are produced, and the distinct forms of one body and four limbs arise. Using these thirty-five days, the five faculties are entirely complete. Within the sixth seven days is the stage of hair, nails, and teeth. Within the seventh seven days is the stage of complete faculties: because the five faculties are perfected, consciousness gradually arises, though it does not yet possess conditions such as space and light. Or it is called the seed-consciousness.