翻譯名義集 6.34.1

6.34.1

[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.'"