翻譯名義集 6.35.1

6.35.1

【阿陀那】義翻執持，能執持種子根身生相續義。 執持有三：一、執持根身令不爛壞； 二、執持種子令不散失； 三、執取結生相續義。 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。 亦如礠毛石吸鐵，鐵如父母精血二點，第八識如礠毛石，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《楞嚴》曰：「陀那微細識，習氣如瀑流（檇李云：『言習氣者，謂熏習氣分，乃種子異名。 以第八識中，無始習氣，微細生滅，流注不息，故如瀑流。 』《解深密經》云：『如瀑流水，生多波浪，諸波浪等，以水為依，五六七八，皆依此識。 』），真非真恐迷，我常不開演（《宗鏡》云：『佛若一向說真，則眾生不復進修，墮增上慢，以不染而染，非無客塵垢故。 若一向說不真，則眾生撥棄自身，生斷見故，無成佛期。 故對凡夫二乘，恐生迷倒，常不開演。 』故《解深密經》云：『阿陀那識甚微細，一切種子如瀑流，我於凡愚不開演，恐彼分別執為我。 』熏聞云：『真諦謂之第七識，蓋取第八染分立名。 唯識百法謂之第八識者，則通取染淨和合為因。 』）。 」《解深密經》謂之第九者，乃別取第八淨分言之。 故《攝論》云：「世尊說法凡有三種：一染污分，二清淨分，三染污清淨分。 譬如金藏土中有三：一地界，二金，三土輪。 以地譬依他性，具染淨二分，此八識。 以土譬分別性，為生死染分，此七識。 以金譬真實性，為涅槃淨分，此九識。 」《宗鏡》云：「分別諸識，開合不同，皆依體用。 約體則無差而差，以全用之體不礙用故。 約用則差而無差，以全體之用不失體故。 如舉海成波不失海，舉波成海不礙波。 非有非無，方窮識性； 不一不異，可究心原。 」古德云：「約諸識門，雖一多不定，皆是體用緣起，本末相收。 本是九識，末是五識。 從本向末，寂而常用； 從末向本，用而常寂。 寂而常用故，靜而不結。 用而常寂故，動而不亂。 靜而不結故，真如是緣起。 動而不亂故，緣起是真如。 真如是緣起故，無涅槃、不生死，即八九為六七； 緣起是真如故，無生死、不涅槃，即六七為八九。 無生死、不涅槃故，法界皆生死； 無涅槃、不生死故，法界皆涅槃。 法界皆涅槃故，生死非雜亂； 法界皆生死故，涅槃非寂靜。 生死非雜亂，眾生即是佛。 涅槃非寂靜，佛即是眾生。 是以法界違故，說涅槃是生死，即理隨情用； 法界順故，說生死是涅槃，即情隨理用。 如此明時，說情非理外，理非情外。 情非理外故，所以即實，說六七為八九。 實者，體也。 理非情外故，所以即假，說八九為六七。 假者，用也。 以假實無礙故，人法俱空。 以體用無礙故，空無可空。 人法俱空，故說絕待。 空無可空，故言妙用。 如斯說者，亦是排情之言，論其至實者，不可以名相得。 至極者，不可以二諦辨，不可以名相得，故非言象能詮。 不可以二諦辨，故非有無能說。 故云：至理無言，賢聖默然，正可以神會，不可以心求。 」問：「一心湛寂，云何起諸識浪？ 」答：「只為不覺，忽爾念生。 」《起信》云：「以不如實知，真如法一故，不覺心起。 」《摩訶衍論》云：「即是顯示根本不覺之起因緣。 根本不覺，何因緣故，得起而有？ 因不如故，得起而有。 何等法中而不如耶？ 謂三法中而不如故。 言不如者當有何義？ 謂違逆義故。 云何三法？ 一者實知一法，二者真如一法，三者一心一法，是名為三。 實知法者，謂一切覺，即能達智。 真如法者，謂平等理，即所達境。 一心法者，謂一法界，即所依體。 於此三法皆違逆故，無明元起。 是故說言，謂不如實知，真如法一故，不覺心起。

[Ādāna]: Translated by its meaning as 'holding and grasping' (ādāna), meaning the capacity to hold and grasp the seeds and the sense-faculties of the physical body, maintaining their continuum of arising. There are three kinds of holding and grasping: first, holding and grasping the sense-faculties of the physical body so that they do not rot and decay; second, holding and grasping the seeds so that they are not scattered and lost; third, grasping and taking up rebirth in an unbroken continuum. That is to say, when a sentient being is at the final phase of the intermediate state (antarābhava), at the very first thought-moment when the eighth consciousness takes rebirth, there is the function of grasping and continuing life. 'Conjoining' (jie) means binding and belonging: because, in a single thought-moment of receiving life in the mother's womb, it is bound and belongs to it. It is also like a lodestone attracting iron: the iron is like the two drops of semen and ovum from the parents, and the eighth consciousness is like the lodestone, grasping and abiding in an instant. Simultaneously, the seeds of sense-organs and objects from its own consciousness also give rise to manifest activity; this is called grasping and taking rebirth. Therefore, the Śūraṅgama Sūtra states: 'The subtle ādāna consciousness / Its karmic traces like a torrential flow— (Zuili says: 'Regarding karmic traces, they refer to the perfumed residues, which is an alternative name for seeds. Because within the eighth consciousness, beginningless karmic impressions arise and cease subtly, streaming incessantly, they are like a torrential flow.' The Sandhinirmocana Sūtra says: 'Like a torrential stream of water producing many waves, all these waves depend on the water; the fifth, sixth, seventh, and eighth consciousnesses all depend on this consciousness.') / Fearing confusion over whether it is true or not true, / I do not commonly expound it. (The Zongjing lu says: 'If the Buddha were solely to say it is true, sentient beings would no longer advance in their practice and would fall into excessive pride, because although unpolluted it becomes polluted, not being devoid of adventitious defilements. If he were solely to say it is not true, sentient beings would discard their own bodies and generate annihilationist views, so they would never attain Buddhahood. Therefore, fearing that ordinary persons and those of the two vehicles would give rise to confusion and delusion, he does not commonly expound it.' Therefore, the Sandhinirmocana Sūtra states: 'The ādāna consciousness is extremely subtle; all seeds are like a torrential flow. I do not expound it to the foolish and ordinary, fearing they would conceptualize and cling to it as a self.' Xunwen says: 'Paramārtha refers to this as the seventh consciousness, likely taking the defiled portion of the eighth to establish the designation. When the Consciousness-Only One Hundred Dharmas refers to it as the eighth consciousness, it comprehensively takes the union of defiled and pure as the cause.')' What the Sandhinirmocana Sūtra refers to as the ninth consciousness is said by singling out the pure portion of the eighth. Therefore, the Mahāyānasaṃgraha states: 'The Bhagavat's exposition of the Dharma has three aspects: first, the defiled portion; second, the pure portion; and third, the defiled-and-pure portion. For example, within earth containing gold ore there are three things: the earth element, gold, and dirt clods. The earth serves as an analogy for the other-dependent nature (paratantra-svabhāva), possessing both defiled and pure portions; this is the eighth consciousness. The dirt serves as an analogy for the conceptualized nature (parikalpita-svabhāva), which is the defiled portion of saṃsāra; this is the seventh consciousness. The gold serves as an analogy for the consummate nature (pariniṣpanna-svabhāva), which is the pure portion of nirvāṇa; this is the ninth consciousness.' The Zongjing lu states: 'Distinguishing among the consciousnesses and their varying division and combination all depend on essence and function. In terms of essence, there is distinction without distinction, because the essence which is fully functional does not obstruct function. In terms of function, there is diversity without diversity, because the function which is fully essential does not lose its essence. It is like taking the whole ocean to form waves without losing the ocean, or taking the waves to form the ocean without obstructing the waves. Neither existing nor non-existing, one can only then fathom the nature of consciousness; neither identical nor different, one can investigate the source of the mind.' An ancient master said: 'Regarding the aspects of the consciousnesses, although singular and multiple are indeterminate, they are all the conditioned arising of essence and function, root and branch subsuming each other. The root is the ninth consciousness; the branches are the five consciousnesses. Moving from root to branch, quiescent yet constantly functioning; moving from branch to root, functioning yet constantly quiescent. Being quiescent yet constantly functioning, it is still without stagnation. Functioning yet constantly quiescent, it moves without chaos. Because it is still without stagnation, thusness is conditioned arising. Because it moves without chaos, conditioned arising is thusness. Because thusness is conditioned arising, there is no nirvāṇa that is not saṃsāra, which means the eighth and ninth are the sixth and seventh. Because conditioned arising is thusness, there is no saṃsāra that is not nirvāṇa, which means the sixth and seventh are the eighth and ninth. Because there is no saṃsāra that is not nirvāṇa, the entire dharmadhātu is saṃsāra; because there is no nirvāṇa that is not saṃsāra, the entire dharmadhātu is nirvāṇa. Because the entire dharmadhātu is nirvāṇa, saṃsāra is not disorder; because the entire dharmadhātu is saṃsāra, nirvāṇa is not mere quiescence. Because saṃsāra is not disorder, sentient beings are themselves the Buddha; because nirvāṇa is not mere quiescence, the Buddha is himself sentient beings. Therefore, when the dharmadhātu is contrary, we say that nirvāṇa is saṃsāra, which is principle functioning in accordance with sentiment; when the dharmadhātu is aligned, we say that saṃsāra is nirvāṇa, which is sentiment functioning in accordance with principle. When clarified in this way, it is said that sentiment is not outside principle, and principle is not outside sentiment. Because sentiment is not outside principle, relying on the real, the sixth and seventh are called the eighth and ninth. The real is the essence. Because principle is not outside sentiment, relying on the provisional, the eighth and ninth are called the sixth and seventh. The provisional is the function. Because provisional and real are unimpeded, person and dharma are both empty. Because essence and function are unimpeded, emptiness has nothing that can be emptied. Because person and dharma are both empty, it is called absolute. Because emptiness has nothing that can be emptied, it is called wondrous function. Such explanations are also words intended to dismiss sentiment; when discussing the ultimate reality, it cannot be captured by names and characteristics. The ultimate cannot be discriminated by the two truths; cannot be captured by names and characteristics, and therefore is not expressible through words and images; cannot be discriminated by the two truths, and therefore is not explainable through existence and non-existence. Therefore it is said: The ultimate principle has no words; wise and noble ones remain silent. It can only be met in spirit, but cannot be sought through the discriminating mind.' Question: 'The One Mind is clear and quiescent; how do the waves of the consciousnesses arise?' Answer: 'Merely because of non-enlightenment, thoughts suddenly arise.' The Awakening of Faith says: 'Because of not knowing in accordance with reality that the dharma of thusness is one, the non-enlightened mind arises.' The Treatise on the Mahāyāna says: 'This demonstrates the causes and conditions for the arising of fundamental non-enlightenment. Due to what causes and conditions does fundamental non-enlightenment arise and exist? It arises and exists because of not being in accord. Regarding what dharmas is it not in accord? It is said to not be in accord regarding three dharmas. What is the meaning of