翻譯名義集 6.34.1

6.34.1

【阿賴耶】或阿梨耶。 《起信》云：「以依阿梨耶識，說有無明，不覺而起。 能見能現，能取境界。 」真諦就名翻，名無沒識，取不失之義。 奘師就義翻為藏識，能含藏諸法種故。 又，此識體，具三藏義：能藏、所藏、執藏，故名為藏。 謂與雜染互為緣故，有情執為自內我故，復能了別種子、根身、及器世間，三種境故，名之為識。 古釋云：「一、能藏者，即能含藏義。 猶如庫藏，能含藏寶貝，故得藏名。 此能含藏雜染種故，名之為藏，亦即持義。 二、所藏者，即是所依義。 猶如庫藏，是寶等所依故。 此識是雜染法所依處故。 三、執藏者，堅守不捨義。 猶如金銀等藏，為人堅守，執為自內我，故名為藏。 此識為染末那堅執為我，故名為藏。 」《起信鈔》釋云：「能藏、所藏者，且所藏義，謂此識體藏，是根身種子器世間所藏處也。 以根等是此識相分故，如藏中物像，如身在室內，欲覓賴耶識，祇在色心中； 欲覓摩尼珠，秖在青黃內。 次能藏義，謂根身等法，皆藏在識身之中。 如像在珠內，欲覓一切法，總在賴耶中，欲覓一切像，總在摩尼內，與前義互為能所。 」故云能藏自體。 於諸法中，能藏諸法於自體內。 或名宅識（一切種子之所栖處），或名心，由種種法，熏習種子，所積集故（積集義故名心，集起義故名心）； 或名阿陀那，執持種子，及諸色根，令不壞故（《宗鏡》云：「又將死時，唯異熟心，由先業力，恒遍相續，執受身分，捨執受處，冷觸便生，壽燸識三，不相離故，冷觸起處，即是非情。 」）。 《宗鏡》「問：『諸根壞日，識遷離時，捨此故身，別受餘質，去來之識，相狀云何？ 』答：『《顯識經》「佛告賢護：『識之運轉，遷滅往來，猶如風大，無色無形，不可顯現，而能發動萬物，示眾形狀。 或搖振林木，摧折破裂，出大音聲。 或為冷為熱，觸眾生身，作苦作樂。 風無手足面目形容，亦無黑白黃赤諸色。 賢護！ 識界亦爾。 無色無形，無光明顯現，所熏因緣故，顯示種種功用殊勝。 或名所知依，能與染淨所知諸法為依止故（即三性與彼為依，名所知依）。 或名種子識（梵語阿世耶，此云種子），能遍住持世出世間諸法種子故（古德云：「從無始時來，此身與種子，俱時而有，如草木等種。 」）』」』」《唯識論》云：「一切種子，皆本性有，不從熏生，由熏習力，但可增長。 如契經說：『一切有情，無始時來，有種種界。 如惡叉聚，法爾而有。 』界即種子差別名故，有如外草木等種。 」護法意云：有漏無漏種子，皆有新熏本有，合生現行，亦不雜亂。 若新熏緣，即從新熏生； 若本有遇緣，即從本有生。 《攝論》云：「此阿賴耶識與種子如此共生，雖有能依所依，不由體別故異，乃至能是假無體，所是依是實有體。 假實和合異相，難可分別，以無二體故。 此識先未有功能，熏習生後，方有功能，故異於前。 前識但是果報，不得名一切種子； 後識能為他生因，說名一切種子。 前識但生自相續，後識能生自他相續，故勝於前。 」《攝論》云：「第八識從種子生，故稱果報識。 能攝持種子故，亦名種子識。 」《宗鏡》云：「本識是體，種子是用。 種子是因，所生是果。 問：『熏、生何別？ 』答：『熏是資熏，繫發之義。 生是生起，從因生出之義。 謂本識等，雖無力資熏擊發自種之義，而有親生自種之義。 如本有無漏種子，雖有生果之能，若不得資加二位，有漏諸善，資熏擊發，即不能生現。 又如本識中善染等種，能引次後自類種子，雖有生義，無自熏義。 如穀麥等種，雖有生芽之能，若不得水土等資熏擊發，亦不能生其現行。 本識雖有生種之能，然自力劣，須假六七與熏方生。 由是義故，本識等雖非能熏，而能生種，故與親種得為因緣。 又，熏者，發也，致也； 習者，生也，近也，數也。

[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.'"