第八識頌
性唯無覆五徧行 界地隨他業力生
謂第八識非善非惡亦非有覆。故其性但是無覆無記。但與徧行五心所相應也。三界九地但隨夙世善惡引業所牽受生。分毫不能自作主張。豈可執為我哉。
二乘不了因迷執 由此能興論主爭
第八識之行相甚為微細。難可了知。佛恐愚法聲聞妄執為我。故于阿含諸經姑未顯說。而二乘迷於佛旨。執于權教。不了此識是有情總報之主。生死涅槃之依。妄撥為無。故大乘論主廣引聖教。備顯正理。以與之爭。蓋欲破彼妄執故也。
The functioning of the eighth consciousness is extremely subtle and difficult to comprehend. Fearing that those attached to a mistaken view of self would wrongly grasp it as a self, the Buddha deliberately did not teach it explicitly in the Agama sutras. However, practitioners of the two vehicles misunderstood
浩浩三藏不可窮 淵深七浪境為風
受熏持種根身器 去後來先作主公
The vast scripture store is inexhaustible, Deep as the ocean, stirred by seven waves of sense, The outer world becomes the wind. It receives impressions, holds seeds, through sense organs and the world, Coming last, going first, it acts as master.
此第八識其有能藏．所藏．執藏義故。所以浩浩而不可窮其邊際。淵深而不可得其源底也。此識持一切轉識種子。故名能藏。受轉識所熏成種。故名所藏。被第七識執之為我。故名執藏。此識如水。前七轉識依此得起猶如波浪。此識所現境界之相。能與轉識作增上緣。猶如猛風。此識一味無記恒時相續。故受前七轉識之所熏習。持一切法之種子。持內根身。持外器界。若于死位。此識最後捨去。若于生位。此識最先來執。雖非實我實法。而一期生死必以此為總報主也。
This eighth consciousness has the qualities of being able to store, being stored, and being clung to. That is why it is vast beyond measure, with no edge to be found, and deep beyond reach, with no bottom or source to be grasped. This consciousness holds the seeds of all the changing consciousnesses, so it is called "that which can store." It receives the seeds produced by the changing consciousnesses through their influence, so it is called "that which is stored." It is grasped as a self by the seventh consciousness, so it is called "that which is clung to."
This consciousness is like water. The first seven changing consciousnesses arise dependent on it, like waves. The objects and appearances that emerge from this consciousness act as a supporting condition for the changing consciousnesses, like a strong wind. This consciousness is neutral and undifferentiated, flowing continuously without interruption, and so it receives the influence of the first seven changing consciousnesses. It holds the seeds of all phenomena, the inner sense faculties and body, and the outer material world. At the moment of death, this consciousness is the last to depart. At the moment of birth, this consciousness is the first to take hold. Although it is not an actual self or a real entity, throughout a single lifetime of birth and death, it functions as the fundamental link that ties
不動地前纔捨藏 金剛道後異熟空
大圓無垢同時發 普照十方塵剎中
Before the Unmovable Ground, the Storehouse Consciousness is finally shed; After the Vajra Path, the Fruit of Recompense is emptied.
Great Perfect Mirror Wisdom and Undefiled Consciousness arise together, Illuminating all realms in the ten directions, within worlds as numerous as dust.
此識有種種名。一名阿賴耶識。以其被第七識執為我故。此名至不動地前我執永伏即便先捨。二名為異熟識。以是善惡漏無漏業至成熟時所招感故。此名直至金剛道後圓滿佛果方得捨之。三名一切種識。通于因果凡聖等位。但至成佛之後則惟持圓滿無漏善種。盡未來際利樂有情。更不受熏。以其一切有漏種子及一分劣無漏種皆永斷故。名之為無垢淨識。以其與極善無漏之慧心所恒相應故。名之為大圓鏡智。此識一轉。此智一發。則法界洞朗。真俗等觀。故云普照十方塵剎中也。
This consciousness has many names. One is Alaya Consciousness, because it is grasped as a self by the seventh consciousness. This name is abandoned when self-grasping is permanently subdued at the stage of the Ground of Immovability. Another name is Maturation Consciousness, because it is brought about by the ripening of wholesome and unwholesome actions, both tainted and untainted. This name is only shed upon reaching the perfect Buddha fruit after the Vajra Path. A third name is All-Seed Consciousness, which pervades both causes and results, as well as ordinary and noble states. But after becoming a Buddha, it only holds perfect, untainted wholesome seeds, benefiting beings throughout the future without ever being habituated again—because all tainted seeds and inferior untainted seeds are forever eradicated. It is then called the Immaculate Consciousness, because it constantly associates with the supremely good, untainted mental factor of wisdom, and is called the Great Perfect Mirror Wisdom. Once this consciousness is transformed and this wisdom arises, the entire realm of reality becomes clear and luminous, with equal insight into both ultimate and conventional truths. Therefore it is said to universally illuminate the countless realms throughout the ten directions.
八識規矩直解(終)