翻譯名義集 6.36

6.36

【菴摩羅】此云清淨識。僧遁注《金剛三昧經》云：「白淨無垢識。彼經佛言：『諸佛如來，常以一覺，而轉諸識，入菴摩羅。何以故？一切眾生本覺。常以一覺覺諸眾生，令彼眾生皆得本覺，覺諸情識空寂無生。何以故？決定本性，本無有動。』」《熏聞》云：「天台依《攝大乘》說菴摩羅，名無分別智光，即第九淨識也。（《宗鏡》云：『摩羅淨識，湛若太虛，佛性明珠，皎同朗月。』）然，據諸論所說第八，若至我見永不起位，即捨梨耶之名，別受清淨之稱，是則果位名菴摩羅。天台所依《攝大乘》義取第九識者，非無深致，此依真諦所譯梁《攝論》也。」《輔行》云：「真諦三藏云：『阿陀那七識，此云執我識，此即惑性，體是緣因。阿賴耶八識，此名藏識，以能盛持智種不失，體是無沒無明，無明之性，性是了因。菴摩羅九識，名清淨識，即是正因。』唐三藏不許此識，云第九是第八異名。故新譯《攝論》不存第九，《地論》文中亦無第九。但以第八對於正因，第七對於了因，第六以對緣因。今依真諦，仍合六七，共為緣因。以第六中，是事善惡，亦是惑性，委釋識義，非今所論。但以三識體性，對於三德三因，於理即足。論家雖云翻識為智，而不即照三識一心，即此一心，三智具足。」《光明玄》云：「菴摩羅識，是第九不動。若分別之，即是佛識（《宗鏡》『問：「無垢淨識為佛，決定有心？決定無心？」答：「據體則言亡四句，意絕百非，約用則唯無量，故知如來，心智能明，非情所及，應以智知。」』）。阿梨耶識，即是第八無沒識，猶有隨眠煩惱與無明合，別而分之，是菩薩識。《大論》云：『在菩薩心，名為般若。即其義也。』阿陀那識，是第七分別識，訶惡生死，欣羨涅槃，別而分之，是二乘識。於佛即是方便智，波浪是凡夫第六識，無俟復言。」《宗鏡》九識十名：一、自體非偽，名為真識。二、體非有無，名無相識。三、軌用不改，名法性識。四、真覺常存，體非隱顯，名佛性真識。五、性絕虛假，名實際識。六、大用無方，名法身識。七、隨流不染，名自性清淨識。八、阿摩羅，翻無垢識。九、體非一異，名真如識。十、勝妙絕待，號不可名目識。

[Amala] translates here as "pure consciousness". Sengdun's commentary on the Vajrasamādhi-sūtra says: "The white, pure, immaculate consciousness. In that sūtra, the Buddha says: 'All Buddhas and Tathāgatas constantly transform the consciousnesses through one awareness and enter the amala. Why is this? All sentient beings have original enlightenment. Constantly using this one awareness to enlighten all sentient beings, they cause those sentient beings all to attain original enlightenment and to be aware that the affective consciousnesses are empty, tranquil, and unproduced. Why is this? The determined original nature originally has no motion.'" The Xunwen says: "Tiantai, following the Mahāyānasaṃgraha, explains the amala as the light of non-conceptual wisdom; namely, the ninth, pure consciousness. (The Zongjing says: 'The pure mala consciousness is clear as empty space; the pearl of Buddha-nature shines like the bright moon.') However, according to what various treatises explain regarding the eighth consciousness, when one arrives at the stage where the view of self will never arise again, the name ālaya is abandoned and it takes instead the designation 'pure'; thus at the stage of fruition it is named amala. That Tiantai, relying on the meaning of the Mahāyānasaṃgraha, took it to be the ninth consciousness was not without profound significance; this relies on the Liang Mahāyānasaṃgraha translated by Paramārtha." The Fuxing says: "The Tripiṭaka Master Paramārtha said: 'The seventh consciousness, ādāna, is here called the "grasping-the-self consciousness"; this is the nature of delusion, and its essence is the contributory cause (pratyaya-hetu). The eighth consciousness, ālaya, is named the storehouse consciousness, because it can contain and maintain the seeds of wisdom without losing them; its essence is non-submerged ignorance, and the nature of ignorance is the revealing cause (vyañjaka-hetu). The ninth consciousness, amala, is named the pure consciousness; this is the primary cause (kāraṇa-hetu).' The Tang Tripiṭaka Master [Xuanzang] did not accept this consciousness, saying that the ninth is an alternate name for the eighth. Therefore, the newly translated Mahāyānasaṃgraha does not retain the ninth, nor is there a ninth in the text of the Daśabhūmika-śāstra; it simply matches the eighth to the primary cause, the seventh to the revealing cause, and the sixth to the contributory cause. Now, following Paramārtha, we still combine the sixth and seventh together as the contributory cause. Because in the sixth consciousness, phenomenal goods and evils are also of the nature of delusion—a detailed explanation of the meanings of consciousness is not what is under discussion now. But matching the essences of the three consciousnesses to the three virtues and three causes is completely sufficient in principle. Although the treatise masters speak of overturning consciousness into wisdom, they did not immediately illuminate the three consciousnesses as one mind, [namely that] this one mind is fully endowed with the three wisdoms." The Guangming xuan[yi] says: "The amala consciousness is the ninth, immovable [consciousness]. If differentiated, it is the Buddha's consciousness (The Zongjing asks: 'Is the immaculate pure consciousness as Buddha definitely with mind, or definitely without mind?' Answer: 'In terms of its essence, speech transcends the four propositions and thought cuts off the hundred negations; in terms of its function, it is solely immeasurable. Thus we know that the Tathāgata's mind and wisdom can be brightly luminous, beyond what sentiment can reach; it should be known through wisdom.'). The ālaya consciousness is the eighth, non-submerged consciousness; it still possesses latent afflictions conjoined with ignorance. Differentiating it, it is the bodhisattva's consciousness. The Dazhidulun says: 'In the mind of a bodhisattva, it is named prajñā.' This is precisely its meaning. The ādāna consciousness is the seventh, discriminating consciousness; it detests birth-and-death and admires nirvāṇa. Differentiating it, it is the consciousness of the two vehicles; in the Buddha, it is expedient wisdom. The surging waves are the ordinary person's sixth consciousness; this needs no further discussion." The Zongjing gives ten names for the ninth consciousness: (1) Its own essence being non-false, it is named the true consciousness. (2) Its essence being neither existent nor non-existent, it is named the signless consciousness. (3) Its rule and function being unaltering, it is named the dharmatā consciousness. (4) True awareness being constantly present, its essence neither concealed nor revealed, it is named the Buddha-nature true consciousness. (5) Its nature cutting off falsity, it is named the bhūta-koṭi (reality-limit) consciousness. (6) Its great function being without fixed direction, it is named the dharmakāya consciousness. (7) Following the stream without defilement, it is named the intrinsically pure consciousness. (8) Amala, translating as the immaculate consciousness. (9) Its essence being neither one nor different, it is named the tathatā consciousness. (10) Being supremely marvelous and beyond all comparison, it is entitled the inexpressible consciousness.