翻譯名義集 6.35.1

6.35.1

[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