藥師經疏 1.73

1.73

經。此人至閻摩法王　三染淨授王。同生神者。若約實而言神即識也。同生神者。即阿賴耶識。以賴耶識是壽生之意。與身同時而生故名同生。隨其所作。若福一切皆書者。謂隨諸眾生所生罪福皆悉熏在阿賴耶識中。或是閻摩王為令罪人無有忘。伏本所作故。作同生神。從生已來害其罪福。或是藥師如來及經威力。現作同生神書其罪福盡持授與閻摩法王者。謂由阿賴耶識中。具有罪福種子為因緣。藥師如來及經之威力為增上緣。令罪福相各現於患人第六意識之上。令閻摩王他心智盡見患人罪福之相。或閻摩化作同生或佛及經現同生神。

Sūtra: 'This person's... to Yama, the King of Dharma.' Section 3: Handing over defiled and pure [deeds] to the King. Regarding the 'innate spirit' (同生神): if spoken of in terms of reality, 'spirit' is simply 'consciousness' (識). The 'innate spirit' is the ālaya-vijñāna. Because the ālaya-vijñāna is the consciousness of life and birth, being born simultaneously with the body, it is called 'innate.' 'All are written down, according to what they have done, whether merit...': this means that according to the sins and merits generated by sentient beings, all are perfumed into the ālaya-vijñāna. Alternatively, it is King Yama who, in order to make sinners unable to forget and to subdue what they originally did, creates the innate spirit to harm/examine their sins and merits from birth onward. Or, it is the majestic power of Bhaiṣajyaguru Tathāgata and the sūtra that manifests as the innate spirit writing down their sins and merits and completely handing them over to Yama, the King of Dharma. That is to say, with the seeds of sins and merits within the ālaya-vijñāna serving as the primary cause (hetu-pratyaya), and the majestic power of Bhaiṣajyaguru Tathāgata and the sūtra serving as the sovereign condition (adhipati-pratyaya), the marks of sins and merits each appear upon the sixth mano-vijñāna of the sick person, enabling King Yama's knowledge of others' minds (paracitta-jñāna) to completely see the marks of the sick person's sins and merits. Either Yama transforms into the innate [spirit], or the Buddha and the sūtra manifest the innate spirit.