宗鏡錄 33.13

33.13

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.'