翻譯名義集 6.34

[Ālaya] Or āliya. The Awakening of Faith says: "Relying on the ālayavijñāna, it is said that there is ignorance, arising through non-enlightenment. It can perceive, it can manifest, and it can grasp realms." Paramārtha translated it according to name as "un-disappearing consciousness" (wumei shi), taking the sense of not being lost. Master Xuanzang translated it according to meaning as "storehouse consciousness" (zang shi), because it can store the seeds of all dharmas. Furthermore, this consciousness substance possesses three senses of "storehouse": the storing agent, that which is stored, and that which is attached to as a storehouse; hence it is called "storehouse." Because it serves mutually as a condition with defilements, because sentient beings attach to it as their own inner self, and further because it can cognise the three kinds of objects—seeds, the bodily sense-faculties, and the receptacle world—it is called "consciousness." An ancient commentary explains: "First, 'the storing agent' means the capacity to contain and store. Just as a treasury can contain and store jewels and so receives the name 'treasury', this [consciousness] can contain and store the seeds of defilements, and is thus called 'storehouse'; this is also the sense of holding/maintaining. Second, 'that which is stored' means being that which is relied upon. Just as a treasury is that upon which jewels and so forth rely, this consciousness is the locus upon which defiled dharmas rely. Third, 'that which is attached to as a storehouse' means clinging firmly without letting go. Just as a treasury of gold, silver, and so forth is firmly guarded by people and grasped as one's own inner self, it is called a storehouse. This consciousness is firmly grasped by the defiled manas as the self, and is therefore called a storehouse." The Awakening of Faith Commentary explains: "Regarding 'the storing agent' and 'that which is stored': first, the meaning of 'that which is stored' is that this storehouse of consciousness-substance is the locus where the bodily faculties, seeds, and receptacle world are stored. Since the faculties and so forth are the objective aspect (nimittabhāga) of this consciousness, they are like objects within a storehouse or like a body inside a room. If you wish to seek the ālaya consciousness, it is simply within form and mind; if you wish to seek a maṇi jewel, it is simply within the blue and yellow colors. Next, regarding the meaning of 'the storing agent', all dharmas such as the bodily faculties are stored within the body of consciousness. Like images within a jewel, if you wish to seek all dharmas, they are all within the ālaya; if you wish to seek all images, they are all within the maṇi. This stands mutually as agent and object with the preceding meaning." Hence it is said to store its own substance: among all dharmas, it can store all dharmas within its own substance. It is also called the "dwelling consciousness" (zhai shi) (the dwelling place of all seeds), or called "mind" (citta), because it is accumulated by seeds perfumed by various dharmas (called mind due to the meaning of accumulation, and called mind due to the meaning of gathering and arising); or it is called ādāna, because it grasps and maintains the seeds and the material faculties so that they do not deteriorate. (The Zongjing lu says: "Moreover, at the time of death, only the maturation mind, by the force of prior karma, constantly and pervasively continues to appropriate the parts of the body. Wherever it relinquishes its appropriation, the cold touch arises. Because life-span, warmth, and consciousness do not separate from one another, wherever the cold touch arises is an inanimate thing.") The Zongjing lu asks: "On the day when the faculties deteriorate and consciousness departs, relinquishing this old body to take another form, what is the appearance of the coming and going consciousness?" It answers: "The Xianshi jing says: 'The Buddha told Bhadrapāla: The operation, passing away, and coming and going of consciousness is just like the wind element: without color and without form, it cannot be made visible, yet it can set all things in motion and show various shapes. It may shake forest trees, shattering and breaking them, emitting great sounds. Or it may become cold or hot, touching the bodies of sentient beings and producing pain or pleasure. The wind has no hands, feet, face, or appearance, nor has it colors like black, white, yellow, or red. Bhadrapāla! The realm of consciousness is also like this: without color and without form, and without radiant light made visible; due to the causes and conditions of what has been perfumed, it displays various superior functions. It is also called 'basis of the knowable' (jñeyāśraya), because it can serve as the support for all knowable dharmas, defiled and pure (that is, the three natures serve as its support, hence it is called basis of the knowable). Or it is called the 'seed consciousness' (in Sanskrit āśraya [bīja], here translated as seed), because it can pervasively maintain the seeds of all worldly and world-transcending dharmas. (The ancients said: 'From beginningless time, this body and the seeds have existed simultaneously, like the seeds of grasses and trees.')" The Cheng weishi lun says: "All seeds exist inherently by nature; they are not produced from perfuming. Through the power of perfuming, they merely increase and grow. As a sūtra says: 'All sentient beings, from beginningless time, have various realms (dhātu). Like a cluster of akṣa fruits, they exist by the nature of dharmas.' 'Realm' is an alternative name for seed; they are like the seeds of external grasses and trees." Dharmapāla's intention is: both defiled and undefiled seeds have both newly perfumed and inherently existing types, which combine to produce actual manifestations without becoming confused. If they encounter newly perfumed conditions, they arise from the newly perfumed; if the inherently existing encounter conditions, they arise from the inherently existing. The Mahāyānasaṃgraha says: "This ālayavijñāna and the seeds are born together in this way. Although there are that which relies and that which is relied upon, their difference is not due to a difference in substance; rather, the relying agent is provisional and without substance, whereas that which is relied upon is real and possesses substance. The distinct characteristics of the combination of the provisional and real are difficult to differentiate, because there are not two substances. This consciousness previously lacked function; only after perfuming arises does it possess function, and so it differs from what came before. The preceding consciousness is merely karmic fruition and cannot be called 'all-seeds'; the subsequent consciousness can serve as the cause for the arising of others, and is called 'all-seeds'. The preceding consciousness merely produces its own continuum, whereas the subsequent consciousness can produce the continuum of both self and other, and so is superior to what came before." The Mahāyānasaṃgraha says: "The eighth consciousness arises from seeds, hence it is called the fruition consciousness. Because it can retain seeds, it is also called the seed consciousness." The Zongjing lu says: "The root consciousness is the substance; the seeds are the function. The seeds are the cause; that which is produced is the result. Question: 'What is the difference between perfuming (xun) and producing (sheng)?' Answer: 'Perfuming means fostering and stimulating. Producing means arising, having the sense of coming forth from a cause. That is, although the root consciousness and so forth have no capacity to foster and stimulate its own seeds, it does have the capacity to directly produce its own seeds. Just as inherently existing undefiled seeds, although possessing the capacity to produce fruit, cannot produce actual manifestations if they do not receive the fostering and stimulation of the defiled wholesome [dharmas] in the two stages of provision and addition; and just as the wholesome and defiled seeds in the root consciousness can lead to subsequent seeds of their own kind, yet although they have the sense of producing, they have no sense of self-perfuming. Like seeds of grain and wheat, although they possess the capacity to produce sprouts, if they do not receive the fostering and stimulation of water, earth, and so forth, they also cannot produce their actual manifestation. Although the root consciousness has the capacity to produce seeds, its own power is weak, and it must rely on the sixth and seventh [consciousnesses] to perfume it before they are produced. For this reason, although the root consciousness and so forth are not perfuming agents, they can produce seeds, and thus can serve as direct causes and conditions (hetupratyaya) for their own seeds. Furthermore, perfuming (xun) means to stimulate and to bring about; habituation (xi) means to produce, to draw near, and to repeat.'"

which then yields its fruit within the fundamental consciousness, causing seeds to grow into proximate maturation. Perfuming is of two kinds: first, habitual perfuming (vāsanā), meaning the perfuming of the mental essence to form defiled and pure phenomena; second, assisting perfuming, meaning the reciprocal assistance between currently active mind-and-objects and the various afflictions.'

The *Mahāyānasaṃgraha* says: 'The transformation of the basis (āśrayaparavṛtti) is named the dharmakāya; it is accomplished through perfuming from hearing (śrutavāsanā) four dharmas: first, faith and delight in the Mahāyāna, which is the seed of great purity; second, prajñāpāramitā, which is the seed of the great self; third, the space-like samādhi, which is the seed of great bliss; fourth, great compassion, which is the seed of great permanence. These four dharmas of perfuming from hearing are the seeds of the four virtues. When the four virtues are perfected, the fundamental consciousness is entirely exhausted. The four virtues exist originally; they do not arise from seeds. They are called seeds because they take their name from their cause. However, good and defiled things are like musk, agarwood, leeks, or garlic, and thus do not receive perfuming; the indeterminate is like plain white silk, and thus can receive perfuming. Just as good does not admit evil, like white not receiving black, so evil does not admit good, like stench not taking in fragrance. Only the containment of the fundamental consciousness is vast enough to receive all, like the great void.'

It is also named the maturing consciousness (vipāka-vijñāna), because it draws forth the matured fruit of good and unwholesome karma of saṃsāra (*Zongjing lu* says: 'Furthermore, the eighth consciousness originally has no name of ālayavijñāna. It is because the seventh grasps the perceiving aspect of the eighth as the self that the eighth gets the name ālayavijñāna. When it is not grasped, it is merely called the maturing consciousness, which is the stage of the fruits of good and evil karma. Because good and evil karma serve as causes, they bring about this drawn-forth fruit. Karma of past lives serves as the cause, and the cause is good or evil. In this life it brings about the eighth consciousness, which is indeterminate; the matured fruit is the effect, and the effect is different from the cause, hence it is called maturing. It also possesses four characteristics: first, real; second, continuous; third, pervasive; fourth, unmixed; this is called the true maturing consciousness. Question: "Why is the eighth, the true maturing consciousness, called the drawn-forth fruit (ākṣepa-phala)?" Answer: "Because good and evil karma are that which draws forth, and the eighth is that which is drawn forth; it is the fruit belonging to that which draws forth, hence it is called the drawn-forth fruit, and is thus the master of total retribution. The first six consciousnesses are called fulfilling fruits (paripūraka-phala), because a portion of particular good and evil retributions comes to fulfill them. That which is brought about by this fulfilling karma is called 'born of maturation' (vipākaja), not the true maturing consciousness, as it lacks the four characteristics. Only the eighth is the drawn-forth fruit, the true maturing consciousness, the true maturing mind. At all times it continuously repays and draws karma forth, unlike fulfilling karma which has interruptions. For the other transforming consciousnesses cannot draw karma forth; they only come to fulfill the karmic fruit of good and evil. The consciousness that is the drawn-forth fruit is pervasive throughout the three realms, whereas the six consciousnesses are not pervasive, being absent in the immaterial realm, the mindless samādhi, and the like."');

or it is named the manifesting consciousness (khyāti-vijñāna) (*Zongjing lu* says: 'It possesses three meanings of manifestation: first, manifest appearance—this excludes the fruits of the seventh consciousness because they do not appear manifest; second, present—this excludes before and after; third, presently existing—this excludes nominal phenomena. Only when its essence is truly existent does it constitute seeds.'). Therefore the *Triṃśikā-vijñaptimātratā* says: 'Like a torrential stream flowing up and down, with fish, grass, and other things flowing along without leaving it, this consciousness is also like this, constantly flowing in succession along with internal habitual propensities and external dharmas such as contact' (the *Triṃśikā* says: 'It is always associated with contact, attention, feeling, conceptualization, and volition. From beginningless time, until it is transformed, the ālayavijñāna is constantly associated with these five mental factors in all stages');

Tiantai names it the non-perishing consciousness (*Shīqiān* says: 'Existing from beginningless time, never having been interrupted, hence it is called non-perishing.' *Zongjing lu* records: 'A question says: "When ancestors pass away and their descendants offer memorial support, this contradicts the doctrine that the three realms are mind-only and departs from the doctrine that the ten thousand dharmas are consciousness-only." Answer: "There are five powers that consciousness-only does not determine: first, the power of samādhi; second, the power of supernormal faculties; third, the power of borrowed consciousness; fourth, the power of great vows; fifth, the power of the majestic virtue of the Dharma. Dharma Master Daoyin said to Emperor Xuanzong of the Tang: 'The power of the Buddha and the power of the Dharma cannot be fathomed even by the three levels of sages and the ten grades of āryas.'"');

or it is named the dormant affliction (anuśaya) (*Xianzong lun* says: 'Dormant in the continuum, hence it is called dormant affliction. That is, abiding within the body of one who flows along with the stream, it has the meaning of increasing dullness and stagnation; or being dormant in the continuum of the superior, that is, when entering the stage of understanding as it truly is, it has the meaning of confusion. Or in the prison of existence, it pursues for a long time, obscuring sentient beings, hence it is called dormant affliction.' Furthermore, the *Yogācārabhūmi* says: 'The coarse heaviness of afflictions adhering to the dependent body is called dormant affliction, because it can act as seeds to generate all afflictions');

the *Sūtra on the Bodhisattva Dwelling in the Womb* says: 'At that time the Bhagavat, wishing to demonstrate the destinies of consciousness—the consciousness of the path, the consciousness of the worldly, conditioned consciousness, unconditioned consciousness, consciousness with outflows, consciousness without outflows, flower consciousness, fruit consciousness, retributive consciousness, non-retributive consciousness, the consciousness of gods, the consciousness of nāgas, the consciousness of spirits, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans, up to the consciousness of the twenty-eight heavens, down to the consciousness of the Avīci Hell. At that time, the Bhagavat, while in the womb, manifested interlocking bones pervading the trichiliocosm (and so forth). The Buddha said to Maitreya: "Look upon these interlocking bones, and cause all the destinies of consciousness among the multitudes to be known, analyzing and determining them so that there is no doubt or hesitation." At that time the Bodhisattva Maitreya arose from his seat, held in his hand a divine staff of diamond and the seven jewels, stirred the interlocking bones, and, listening to the sound of those bones, addressed the Buddha: "When this person's life ended, anger and hatred were abundant, and his consciousness fell among the nāgas." Stirring the bones again: "This person in a previous life fully practiced the ten precepts, and was born in the heavens." Stirring the bones again: "This person in a previous life broke the precepts and transgressed the vinaya, being born in the hells." In this manner he stirred the bones—with outflows and without outflows, conditioned and unconditioned, from the twenty-eight heavens down to the Avīci Hell—knowing the destinies of consciousness, the fruit retributions of good and evil, and the retribution of white and black actions. There was one complete body of śarīra, without any deficiency. At that time Maitreya stirred it with his staff, seeking out this consciousness, but was completely unable to know its location. After stirring three times in this manner, he stepped forward and addressed the Buddha: "This person's spiritual consciousness is completely unknowable; could it be that a Tathāgata entered nirvāṇa?" The Buddha said to Maitreya: "You succeed to the Buddha's position, and in the future age you will become a Buddha and achieve the unexcelled path. Why do you stir the śarīra and yet not know the place of the consciousness?" Maitreya addressed the Buddha: "The Buddha is inconceivable and limitless, beyond what our realm can measure. Now having doubts, my only wish is that the Bhagavat explain it."'.

‘The spiritual consciousness of the five destinies can fully comprehend those wholesome and unwholesome destinies, and we would not dare to have any doubt in the presence of the Tathāgata. Now, these relics are without any deficiency; we pray that you will explain this consciousness so that we may know it.’ The Buddha told Maitreya, ‘The dissemination of the relics of past, future, and present Buddhas is not a realm that you are able to discern. Furthermore, the ālaya-consciousness, from beginningless time, is always associated with these five mental factors, because they are subsumed under the omnipresent mental factors.’ First, attention (manaskāra): the treatise says, ‘Attention has alerting the mind as its nature, and directing the mind toward an objective domain as its activity.’ (Alerting the mind by attention has two functional capacities: first, when the mind has not yet arisen, it can alert it and cause it to arise; second, once it has already arisen, it can direct it and cause it to incline toward the objective domain.) Second, contact (sparśa): the treatise says, ‘Contact is the transformation that discriminates the union of the three; it has causing the mind and mental factors to touch the objective domain as its nature, and serves as the support for feeling, conceptualisation, volition, and so forth as its activity.’ (‘Contact is the union of the three’ refers to the faculties, objects, and consciousnesses. Differing in essence, they are called three; not conflicting with each other, they interactively relate, which is termed concordance. The faculties can serve as the support, the objects can serve as what is grasped, and the consciousness produced by the two can rely upon the faculties and grasp the objects. Upon these three, there is in all cases the functional capacity to produce in concordance all mental factors, which is called transformation.) Third, feeling (vedanā): the treatise says, ‘Feeling has the experiencing of adverse, agreeable, and neither-adverse-nor-agreeable objective marks as its nature, and giving rise to craving as its activity.’ Fourth, conceptualisation (saṃjñā): the treatise says, ‘Conceptualisation has the grasping of images in an objective domain as its nature, and the establishment of various designations and verbal expressions as its activity.’ That is, one must determine the distinctive marks of the objective domain, and only then can one accordingly give rise to various designations and verbal expressions. (Here, ‘determining’ is an alternative name for ‘grasping images’; it means determining that ‘this is blue, this is not blue’, and so forth, establishing boundaries and grasping their marks, which is called determining.) Fifth, volition (cetanā): the treatise says, ‘Volition has causing the mind to engage in activity as its nature, and employing the mind in wholesome categories and so forth as its activity.’ That is, it can grasp the correct causal marks and so forth of an objective domain, driving and employing one's own mind to produce wholesome and other deeds. (Although these five, beginning with contact, differ in their modes of activity from the maturation consciousness, their time, support, objective domain, and substance are identical, and hence they are called associated. The mode of activity of this consciousness is extremely indistinct; it cannot discriminate adverse or agreeable objective marks, is subtle and of a single uniform kind, and is associated only with equanimous feeling. Furthermore, this associated feeling is solely maturation: it proceeds in accordance with the prior projecting karma without waiting for present conditions, proceeding spontaneously under the force of wholesome and unwholesome karma; therefore it is solely equanimous feeling. The two feelings of suffering and pleasure are maturation-born, not true maturation, because they manifest depending upon conditions, and thus are not associated with this [consciousness].) The Zongjing asks: ‘Among the one hundred dharmas, are they fully possessed by both ordinary beings and sages?’ It answers: ‘At the rank of an ordinary being, taking the three realms and nine stages generally, the seeds fully possess all one hundred dharmas. At the fruition rank of the Buddhas, only sixty-six dharmas are possessed: excluding the six fundamental afflictions, the twenty secondary afflictions, the four indeterminate dharmas, and four among the formations not associated with mind, in total thirty-four dharmas are excluded.’ The Zongjing clarifies ten names of the eighth consciousness: 1. Acquired after the seventh, it is named the eighth consciousness. 2. Combining the true and the false, it is named the unified consciousness. 3. Amassing and accumulating all dharmas, it is named the storehouse consciousness. 4. Abiding, sustaining, producing, and activating, it is named the perfuming and transforming consciousness. 5. In the ordinary becoming sage, it is named the producing consciousness. 6. The essence of the storehouse being unbroken, it is named the adamantine wisdom consciousness. 7. Its essence being neither quiescent nor turbulent, it is named the quiescent cessation consciousness. 8. Being real in the middle and not provisional, it is named the essential substance consciousness. 9. The essence of the storehouse not being deluded, it is named the original enlightenment consciousness. 10. Merits being complete and fulfilled, it is named the all-aspect wisdom consciousness. This consciousness establishes the sentient and the insentient, and generates defiled dharmas and pure dharmas. If there is knowing and sensing, then the realm of sentient beings arises; if there is no conceptualisation and no deliberation, then the conditions of the lands are produced. Due to defiled dharmas the six destinies revolve, and following pure dharmas the four grades of sages ascend and descend; it may well be called the root of ordinary beings and sages, the source of faculties and vessels. If one comprehends the source of this consciousness, what dharma is not an awakening? If one verifies this nature of mind, what objective domain is not real? It may well be called the gate of transcending learning, the mansion where the spirit dwells. It also says: The eighth fundamental consciousness is the one mind of suchness, vast and boundless, its substance and nature subtle; revealing the source of mind without an outside, embracing the storehouse of nature so as to pervade all. It monopolises the name of holding seeds, serves as the master of general recompense, establishes the substance of sentient beings, and sets up the cause of nirvāṇa. Abiding in the initial rank, it is universally designated ālaya; residing in the fruition rank, it is exclusively called the immaculate. Equipped with the wisdom grounds of the fundamental and the subsequent, it accomplishes the gate of benefit for oneself and others. In accordance with having grasping or lacking grasping (the Mahāyānasaṃgraha says: ‘When the consciousness of all seeds has matured, mutually combining, increasing, and expanding, it relies upon two kinds of grasping-and-appropriating: first, the grasping-and-appropriating of the material faculties and their bases; second, the grasping-and-appropriating of the habit energies of conceptual proliferation in terms of signs, names, and discriminative verbal expressions.’ The Zongjing says: ‘Grasping and appropriating each possess two meanings. As for the two meanings of grasping: first, the meaning of gathering, namely gathering as its own substance; second, the meaning of holding, namely holding so that it does not disperse. The two meanings of appropriating: first, the meaning of receiving, namely receiving it as an objective domain; second, the meaning of sensing, namely causing it to give rise to sensations of shared safety and danger. The physical body possesses all four meanings of grasping-and-appropriating: 1. It is gathered as its own substance, because it is equally of indeterminate nature. 2. It is held so that it does not disperse; the eighth consciousness can support and hold this body so that it does not rot and disintegrate. 3. It is received as an objective domain, because this physical body is the direct visualised aspect of the eighth consciousness. 4. It causes it to give rise to sensations of shared safety and danger: if the eighth is in danger, the five faculties are in danger; if the eighth is safe, the five faculties are safe. As for the extent of the vessel world, it is merely an objective condition and not grasped-and-appropriated, which corresponds to the first of the two meanings of appropriating, namely receiving it as an objective domain. Question: “Why is the vessel world not directly grasped-and-appropriated by the eighth consciousness like the physical body?” Answer: “Because it is distant from the eighth consciousness, it is not gathered as its own substance. Moreover, when the vessel world is damaged, the eighth consciousness does not share safety and danger with it, and therefore it is not grasped-and-appropriated. Although hair, fur, nails, teeth, bladder, accumulated fluids, and so forth are close, they are already subsumed under the external vessel; therefore the eighth consciousness also does not grasp and appropriate them. There should be four propositions: 1. Held but not cognised as an objective condition, namely untainted seeds. 2. Cognised as an objective condition but not held, namely the active manifestations of the vessel world. 3. Both [held and cognised], namely the internal faculties and sense-data of the body. 4. Neither [held nor cognised], namely the active manifestations of the first seven consciousnesses.”’), many names are established. Grounded on defiled conditions and pure conditions, it forms myriad substances. Containing all, it embraces and receives like empty space; manifesting the ten thousand dharmas, it brings them forth like the great earth. Then what dharma does it not gather in? What gate does it not enter?

Yet, merely because of deluding the understanding of the one truth and forming a second perspective, through the mind capable of discerning that arises from illumination-awareness, the marks of internal and external defilement and toil are stirred into being. From the one complete clarity, the faculties and sense-data are split apart. Gathering the internal four great elements, it forms the body; dividing the external four great elements, it forms the objective domain. Internally, taking the essence of consciousness as defilement, and externally, through conceptual signs forming dust. When without thought, the objective domain and contemplation are as one; when there is conceptual thought, reality becomes the ten thousand distinctions. If one can harmonise the mind with the dharmadhātu and open the objective realm into true emptiness, the illusory cataract will completely vanish, and the single path will brightly appear. This may well be called tearing apart the dense net of the path of delusion, and lifting the double bolts of the gate of awakening; the stuporous dream awakens and the great enlightenment shines forever, the frenzied nature ceases and one’s original head appears of itself.