翻譯名義集 6.36

6.36

[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.