翻譯名義集 6.34.2

6.34.2

即發致果於本識內，令種子生近生長故。 熏有二種：一、熏習，謂熏心體成染淨等事； 二、資熏，謂現行心境及諸惑相資等。 』」《攝論》云：「轉依名法身，由聞熏四法得成：一、信樂大乘，是大淨種子； 二、般若波羅蜜，是大我種子； 三、虛空品三昧，是大樂種子； 四、大悲，是大常種子。 此聞熏習四法，為四德種子。 四德圓時，本識都盡。 四德本來是有，不從種子生。 從因作名，故稱種子。 然善染如沈麝韮蒜等，故不受熏； 無記如素帛，故能受熏。 如善不容於惡，猶白不受於黑，若惡不容於善，如臭不納於香。 唯本識之含藏，同太虛之廣納矣。 」或名異熟識，能引生死善不善業異熟果故（《宗鏡》云：「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，但名異熟識者，此是善惡業果位。 以善惡業為因，即招感得此引果故。 前世業為因，因是善惡。 今世感第八識，是無記，異熟即果，果異於因，故名異熟。 又具四義：一實，二常，三遍，四無雜，是名真異熟識。 問：『第八真異熟識，如何名引果？ 』答：『為善惡業為能引，第八為所引，是能引家之果，故名引果，故是總報主。 前六識名為滿果，有一分善惡別報來滿故。 此滿業所招，名異熟生，非真異熟也，不具四義。 唯第八是引果真異熟識，真異熟心。 一切時相續酬牽引業，非同滿業有間斷故。 以餘轉識不能引業，但來滿善惡之業果。 引果之識，遍三界有，六識不遍，無色界無心定等。 』」），或名現識（《宗鏡》云：「具三顯義，一、顯現，此簡七識果不顯現故。 二、現在，簡非前後。 三、現有，此簡假法。 體是實有，方成種子。 」）故《唯識論》云：「如瀑流水上下，魚草等物，隨流不捨。 此識亦爾，與內習氣外觸等法，恒相續轉。 」（《唯識論》云：「常與觸．作意．受．想．思相應，阿賴耶識無始時來，乃至未轉，於一切位，恒與此五心所相應。 」）天台名無沒識（《釋籤》云：「無始時有，未曾斷絕，故云無沒。 」《宗鏡》「問云：『祖先終歿，後嗣資悼，違三界之唯心，乖萬法之唯識。 』答：『有五力，唯識不判：一定力，二通力，三借識力，四大願力，五法威德力。 道氤法師對唐明皇云：「佛力法力，三賢十聖亦不能測。 」』」）。 或名隨眠（《顯宗論》云：「相續中眠，故名隨眠。 即順流者身中安住，增昏滯義，或隨勝者相續中眠，即是趣入如實解位，為昏迷義。 或有獄中，長時隨逐，覆有情類，故名隨眠。 」又《瑜伽》云：「煩惱麤重，隨附依身，說名隨眠。 能為種子，生起一切煩惱故也。 」）《菩薩處胎經》云：「爾時世尊，將欲示現識所趣向，道識、俗識、有為識、無為識、有漏識、無漏識、華識、果識、報識、無報識、天識、龍識，鬼神、阿修羅、迦樓那、緊那羅、摩睺羅伽、人非人識，上至二十八天識，下至無救地獄識。 爾時世尊，即於胎中，現勾鎖骨，遍滿三千大千世界（云云）。 佛告彌勒：『汝觀勾鎖骸骨，令一切眾知識所趣，分別決了，令無疑滯。 』爾時彌勒菩薩，即從座起，手執金剛七寶神杖，攪勾鎖骨，聽彼骨聲，即白佛言：『此人命終，嗔恚結多，識墮龍中。 』次復攪骨：『此人前身十戒行具，得生天上。 』次復攪骨：『此人前身破戒犯律，生地獄中。 』如是攪骨，有漏無漏，有為無為，從二十八天，至無救地獄，知識所趣，善惡果報，白黑行報。 有一全身舍利，無有缺減。 爾時彌勒以杖攪之，推尋此識，了不知處。 如是三攪，前白佛言：『此人神識，了不可知，將非如來入涅槃耶？ 』佛告彌勒：『汝紹佛位，於當來世當得作佛，成無上道。 何以攪舍利而不知識處耶？ 』彌勒白佛言：『佛不思議，不可限量，非我等境界所能籌量。 今有狐疑，唯願世尊當解說之。

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."'.