Cheng Weishi Lun, Fascicle One

地上菩薩所起煩惱皆由正知，不為過失，非預流等得有斯事，寧可以彼例此菩薩？

The afflictions that Bodhisattvas above the grounds give rise to are all with right knowledge and are not faults, and this is not something stream-enterers and the like can do; how can one compare these Bodhisattvas to them?

彼六識中所起煩惱，雖由正知不為過失，而第七識有漏心位，任運現行執藏此識，寧不與彼預流等同？由此故知彼說非理。

As for the afflictions they give rise to in the six consciousnesses, though with right knowledge they are not faults, in the seventh consciousness, in the mental state with outflows, they spontaneously and presently grasp this consciousness as a store; how are they not the same as those stream-enterers and others? From this one knows that what they say is unreasonable.

然阿羅漢斷此識中煩惱麁重究竟盡故，不復執藏阿賴耶識為自內我。由斯永失阿賴耶名，說之為捨，非捨一切第八識體。勿阿羅漢無識持種，爾時便入無餘涅槃。

But an arhat cuts off the coarse heaviness of afflictions in this consciousness completely, and no longer grasps the alaya consciousness as an inner self. From this he permanently loses the name alaya, which is said to be "abandoning"; it does not mean abandoning the entire substance of the eighth consciousness. Lest the arhat have no consciousness to hold seeds, he would at that time enter nirvana without remainder.

然第八識雖諸有情皆悉成就，而隨義別立種種名。

But although the eighth consciousness is possessed by all sentient beings, it is given various names according to different meanings.

謂或名心，由種種法燻習種子所積集故；或名阿陀那，執持種子及諸色根令不壞故；或名所知依，能與染、淨所知諸法為依止故；或名種子識，能遍任持世、出世間諸種子故。

That is, it is sometimes called mind, because it is accumulated by seeds perfumed by various dharmas; or called adana (the grasping consciousness), because it grasps seeds and the form faculties so that they do not decay; or called the basis of what is knowable, because it can serve as basis for all knowable dharmas, defiled and pure; or called the seed consciousness, because it can universally hold the seeds of the mundane and supramundane.

此等諸名通一切位。

These and other names apply in all stages.

或名阿賴耶，攝藏一切雜染品法令不失故，我見、愛等執藏以為自內我故。此名唯在異生、有學，非無學位、不退菩薩，有雜染法執藏義故。

Or it is called alaya, because it gathers and stores all defiled dharmas so that they are not lost, and self-view, craving and so on grasp it as an inner self. This name applies only to ordinary beings and those still learning, not to the stage of no more learning or non-retrogressing Bodhisattvas, because it has the meaning of storing and being grasped by defiled dharmas.

或名異熟識，能引生死善、不善業異熟果故。此名唯在異生、二乘諸菩薩位，非如來地猶有異熟無記法故。

Or it is called the maturation consciousness, because it can lead to the maturation fruit of good and not good karma of birth and death. This name applies only to ordinary beings, the Two Vehicles and the Bodhisattva stages, and not to the Tathagata ground, where there are no longer maturation neutral dharmas.

或名無垢識，最極清淨諸無漏法所依止故。此名唯在如來地有，菩薩、二乘及異生位，持有漏種可受燻習，未得善淨第八識故。如契經說：

Or it is called the immaculate consciousness, because it is the basis for the purest dharmas free of outflows. This name exists only on the Tathagata ground; in the stages of Bodhisattvas, the Two Vehicles and ordinary beings, it holds seeds with outflows and can be perfumed, and has not yet attained the good, pure eighth consciousness. As the sutra says:

如來無垢識，是淨無漏界，

The Tathagata's immaculate consciousness is the pure realm free of outflows,

解脫一切障，圓鏡智相應。

liberated from all obstructions, corresponding with the Great Mirror Wisdom.

阿賴耶名過失重故，最初捨故，此中偏說。異熟識體菩薩將得菩提時捨，聲聞、獨覺入無餘依涅槃時捨。無垢識體無有捨時，利樂有情無盡時故。心等通故，隨義應說。

The name alaya has the gravest faults and is abandoned first, so it is specially mentioned here. The substance of the maturation consciousness is abandoned when a Bodhisattva is about to attain Bodhi, and for Shravakas and Pratyekabuddhas when they enter nirvana without remainder. The substance of the immaculate consciousness is never abandoned, because there is no end to benefiting sentient beings. Mind and the rest are general, and should be said according to meaning.

然第八識總有二位：一、有漏位，無記性攝。

But the eighth consciousness in general has two stages: first, the stage with outflows, included in neutral nature.

唯與觸等五法相應，但緣前說執受、處境。

It corresponds only with the five dharmas of contact and so on, and only cognizes the apprehended and sustained and place objects spoken of earlier.

二、無漏位，唯善性攝。

Second, the stage free of outflows, included only in good nature.

與二十一心所相應，謂遍行、別境各五，善十一，與一切心恆相應故。常樂證智所觀境故；於所觀境恆印持故；於曾受境恆明記故；世尊無有不定心故；於一切法常決擇故。極淨信等常相應故，無染汙故。無散動故。

It corresponds with twenty-one mental factors, namely five omnipresent, five object-determining, and eleven good, because it always corresponds with all minds. It constantly delights in the objects observed by realized wisdom; with respect to the observed object it always holds firmly; with respect to the experienced object it always remembers clearly; the World-Honored One has no unsettled mind; and with respect to all dharmas it always decides. Utmost pure faith and so on always correspond, with no defilement and no distraction.

此亦唯與捨受相應，任運恆時平等轉故。

This too corresponds only with neutral feeling, because it operates spontaneously and constantly in equanimity.

以一切法為所緣境，鏡智遍緣一切法故。

It takes all dharmas as its object, because the Mirror Wisdom universally cognizes all dharmas.

云何應知此第八識離眼等識有別自體？

How should one know that this eighth consciousness has a separate substance apart from the eye consciousness and the others?

聖教、正理為定量故。

Because the sacred teachings and right reasoning are the standard.

謂有《大乘阿毘達磨》契經中說：

That is, the sutra of the Mahayana Abhidharma says:

「無始時來界，一切法等依，

"The realm from beginningless time, the common basis of all dharmas,

由此有諸趣，及涅槃證得。」

because of it there are all the destinies, and also the attainment of nirvana."

此第八識自性微細，故以作用而顯示之。

The self-nature of this eighth consciousness is subtle, so it is shown by its functions.

頌中初半，顯第八識為因緣用，後半顯與流轉還滅，作依持用。

In the verse, the first half shows the eighth consciousness serving as a causal condition, and the second half shows its serving as basis for going around and returning to cessation.

「界」是因義，即種子識，無始時來展轉相續，親生諸法，故名為因。

"Realm" has the meaning of cause, and is the seed consciousness, which from beginningless time continues in turn and directly produces all dharmas, and so is called cause.

「依」是緣義，即執持識無始時來，與一切法等為依止，故名為緣。

"Basis" has the meaning of condition, and is the grasping consciousness, which from beginningless time is the equal basis for all dharmas, and so is called condition.

謂能執持諸種子故，與現行法為所依故，即變為彼及為彼依。

That is, it can grasp and hold all seeds and serve as basis for manifest dharmas, that is, it transforms them and serves as their basis.

變為彼者，謂變為器及有根身；「為彼依」者，謂與轉識作所依止。以能執受五色根故，眼等五識依之而轉，又與末那為依止故，第六意識依之而轉。末那、意識轉識攝故。如眼等識依俱有根，第八理應是識性故，亦以第七為俱有依。

Transforming them means transforming the vessel and the body with faculties; "serving as their basis" means serving as the basis for the active consciousnesses. Because it can apprehend and sustain the five form faculties, the five consciousnesses such as the eye consciousness turn depending on it, and it is also the basis of manas, and the sixth, mental consciousness, turns depending on it. Manas and the mental consciousness are included among the active consciousnesses. Like the eye and other consciousnesses relying on simultaneous faculties, the eighth should in principle be of the nature of consciousness and also have the seventh as its simultaneous basis.

是謂此識為因、緣用。

This is this consciousness's function as cause and condition.

「由此有」者，由有此識；「有諸趣」者，有善、惡趣。

"Because of it there are": because this consciousness exists; "there are the destinies": there are good and evil destinies.

謂由有此第八識故，執持一切順流轉法，令諸有情流轉生死。

That is, because this eighth consciousness exists, it holds all dharmas that accord with going around, making sentient beings go around in birth and death.

雖惑、業、生皆是流轉，而趣是果，勝故偏說；或「諸趣」言通能、所趣，諸趣資具亦得趣名。

Although delusion, karma and birth are all going around, the destiny is the fruit and is superior, and so it is singled out; or "destinies" includes both the subject and object of going toward, and the equipment of the destinies also receives the name destiny.

諸惑、業、生皆依此識，是與流轉作依持用。

All delusion, karma and birth depend on this consciousness, and this is its function of serving as support for going around.

「及涅槃證得」者，由有此識故，有涅槃證得。

"And the attainment of nirvana": because this consciousness exists, there is attainment of nirvana.

謂由有此第八識故，執持一切順還滅法，令修行者證得涅槃。

That is, because this eighth consciousness exists, it holds all dharmas that accord with returning to cessation, so that practitioners can attain nirvana.

此中但說能證得道，涅槃不依此識有故。

Here only the path that can attain is spoken of, because nirvana does not depend on this consciousness for existence.

或此但說所證涅槃，是修行者正所求故。

Or here only the nirvana attained is spoken of, because it is what practitioners truly seek.

或此雙說涅槃與道俱是還滅品類攝故。謂「涅槃」言顯所證滅，後「證得」言顯能得道，由能斷道，斷所斷惑，究竟盡位，證得涅槃。

Or here both nirvana and the path are spoken of, as both are included in the class of returning to cessation. "Nirvana" shows the cessation attained, and "attainment" afterward shows the path that attains; by the path that can cut off, cutting off the delusions to be cut off, at the stage of final exhaustion, one attains nirvana.

能、所斷、證皆依此識，是與還滅作依持用。

The cutting off and the attaining, both subject and object, depend on this consciousness, and this is its function of serving as support for returning to cessation.

又此頌中初句，顯示此識自性無始恆有，後三顯與雜染、清淨二法，總、別為所依止。

Moreover, the first line of this verse shows that the self-nature of this consciousness has existed constantly from beginningless time, and the latter three show that it is, generally and specifically, the basis for both defiled and pure dharmas.

雜染法者，謂苦、集諦，即所能趣生及業、惑；清淨法者，謂滅、道諦，即所、能證涅槃及道；彼二皆依此識而有，依轉識等，理不成故。

Defiled dharmas are the truths of suffering and origin, that is, the places to be gone to and born into, together with karma and delusion; pure dharmas are the truths of cessation and path, that is, the nirvana and path that are attained and by which one attains; both depend on this consciousness for existence, and depending on the active consciousnesses and the rest cannot be established in principle.

或復初句顯此識體無始相續，後三顯與三種自性為所依止：

Or the first line shows that the substance of this consciousness continues from beginningless time, and the latter three show that it is the basis of the three self-natures:

謂依他起、遍計所執、圓成實性，如次應知。

namely the dependent nature, the imagined nature and the perfected nature, which one should know in that order.

今此頌中諸所說義，離第八識皆不得有。

All the meanings spoken of in this verse cannot exist apart from the eighth consciousness.

即彼經中復作是說：

That same sutra also says as follows:

「由攝藏諸法，一切種子識，

"Because it gathers and stores all dharmas, the consciousness of all seeds,

故名阿賴耶，勝者我開示。」

it is therefore called alaya; to the victorious ones I reveal it."

由此本識具諸種子，故能攝藏諸雜染法。

From this, the root consciousness holds all the seeds, and so can gather and store all defiled dharmas.

依斯建立阿賴耶名，非如勝性轉為大等，種子與果體非一故；能依、所依俱生滅故；與雜染法互相攝藏，亦為有情執藏為我，故說此識名「阿賴耶」。

The name alaya is established on this basis, and it is not like primal nature turning into the great and so on, because seeds and fruit are not one in substance; the subject and object of dependence both arise and cease; it mutually gathers and stores defiled dharmas and is also grasped by sentient beings as a self; so this consciousness is called "alaya."

已入見道諸菩薩眾得真現觀，名為「勝者」，彼能證解阿賴耶識，故我世尊正為開示；或諸菩薩皆名「勝者」，雖見道前未能證解阿賴耶識，而能信解，求彼轉依，故亦為說。

The Bodhisattva assembly who have entered the path of seeing and attained true direct observation are called "the victorious ones," and they can realize and understand the alaya consciousness, so I, the World-Honored One, reveal it to them; or all Bodhisattvas are called "the victorious ones," and though before the path of seeing they cannot yet realize and understand the alaya consciousness, they can believe and understand it and seek its transformation of the basis, so it is also spoken of for them.

非諸轉識有如是義。

The active consciousnesses do not have this meaning.

《解深密經》亦作是說：

The Samdhinirmocana Sutra also says as follows:

「阿陀那識甚深細，一切種子如瀑流，

"The adana consciousness is very deep and subtle, all its seeds flow like a rushing stream,

我於凡愚不開演，恐彼分別執為我。」

I do not reveal it to the ordinary and foolish, for fear they will discriminate and grasp it as a self."

以能執持諸法種子，及能執受色根依處，亦能執取結生相續，故說此識名「阿陀那」。無性有情不能窮底，故說「甚深」；趣寂種性不能通達，故名「甚細」。

Because it is able to hold and maintain the seeds of all dharmas, and is able to hold and sustain the material sense faculties and their supports, and is also able to grasp and take up rebirth and continuity, this consciousness is called "adana" (the grasping consciousness). Beings without the nature for enlightenment cannot fathom its depths, so it is called "extremely profound"; those whose nature inclines to quiescence cannot penetrate it, so it is called "extremely subtle".

是一切法真實種子，緣擊便生轉識波浪，恆無間斷，猶如瀑流。

It is the true seed of all dharmas; when struck by conditions it gives rise to the waves of the active consciousnesses, constantly without interruption, like a torrent.

「凡」即無性，「愚」即趣寂。恐彼於此起分別執，墮諸惡趣，障生聖道，故我世尊不為開演。

"Ordinary" means those without the nature for enlightenment, and "foolish" means those inclined to quiescence. For fear that they would form discriminating attachment to it, fall into evil destinies, and obstruct the arising of the noble path, our World-Honored One did not expound it for them.

唯第八識有如是相。

Only the eighth consciousness has such characteristics.

《入楞伽經》亦作是說：

The Lankavatara Sutra also says the same: