釋摩訶衍論 3.50

3.50

如本無明之相不離覺性，非可壞非不可壞故。自此已下顯示喻說。大海者，喻阿梨耶識。此識有二種義，廣大圓滿如大海故。水者喻本覺心，自性清淨心顯了明白，如淨水故。風者，喻根本無明。根本不覺能起動轉慮知之識，如彼風故。波動者，喻諸戲論識，如是諸識遷動流轉，往來無常如海波故。水相風相不相捨離者，喻真妄相資俱行合轉，謂本覺心不自起故，當資無明之力方得而起；根本無明不自轉故，要因真心之力方得而轉。如水不自作波浪故，當因風之力方得作波；風不自現動相故，要資彼水方得而現動轉相故。而水非動性者，喻本覺心離有為相，謂本覺真心從本已來遠離動念解脫結縛，體性清淨相用自在，而不守自性故，隨無明之緣作種種相。如水非動性而不守自性故，隨風之緣作種種波故。若風止滅動相則滅者，喻根本無明滅，戲論諸識皆滅無餘。本覺斷障先對治根本無明，後對治慮知攀緣之諸識故。濕性不壞者，喻本覺之智離斷滅法故，謂無明滅諸識皆盡，本覺真心無有壞滅。如彼風滅，諸波皆息，而清白水終不壞滅故。自此已下顯示合說，如其次第應配屬焉。大海風水從誰而生？謂從龍王生故。各從何處而生？所謂若水從其頭頂而出，若風從其尾末而出。何故海水為風所動，作種種波不斷絕耶？謂由二事故。云何為二？一者有同類大種故、二者由法爾故。此義云何？彼水大中亦有風大，彼風大中亦有水大，互相有故，而共和合作種種波，常恒相續不斷絕焉。若水大中無彼風大，風當不能令水動。若風大中無彼水大，水當不能隨風轉。何以故？以四大種俱生俱轉不相離故。而隨一大分明現知不了餘大者，增相減相而不同故。復次從無始來由法爾故，無明本覺亦復如是。大龍王者，喻一心法。風者，喻無明住地。從尾末出者，顯示此法下劣形相。水者，喻本覺真心。從頭頂出者，顯示此法勝妙形相。彼水大中亦有風大者，喻自性清淨本覺心中有根本無明。彼風大中亦有水大者，喻根本無明藏中有本覺佛性。此論本意，異相為初、同相為後，隨釋應觀。諸佛無盡藏契經中作如是說：煩惱大海中有圓滿如來，宣說實相常住之理。本覺實性中有無明眾生，起無量無邊煩惱之波。如是大事，佛菩薩境界，非凡夫二乘之所能知故。已說本有性智清淨門，次說業用自在無礙門。謂此門中，本有性智以為所依，起應化用，為一切修行者顯示種種勝妙色相，為眼根作境界；出現種種勝妙音聲，為耳根作境界；發起種種勝妙芬香，為鼻根作境界；出現種種勝妙法味，為舌根作境界；發起種種勝妙三昧觸，為身根作境界；出現種種甚深法藏，為意根作境界。如其次第，光明日月寶德如來、音聲梵響清淨如來、香積芬流圓滿如來、一味無雜平等如來、覺觸分明顯相如來、智慧明達遍滿如來，具足成就隨時隨處隨機根量，教化利益無礙自在，不動一念遍三世中，不分一身滿十方中而能作佛事故。如本不思議業相者，以依智淨能作一切勝妙境界，所謂無量功德之相常無斷絕，隨眾生根自然相應種種而現，得利益故故。

As the base text says: "The marks of ignorance are not separate from the nature of awakening, because they can neither be destroyed nor not be destroyed." From here downward, the metaphorical explanation is demonstrated. The great ocean symbolizes the ālayavijñāna. This consciousness has two meanings, being vast and complete like a great ocean. The water symbolizes the mind of original awakening: the inherently pure mind is distinct and clear, just like pure water. The wind symbolizes fundamental ignorance: fundamental non-awakening can set in motion the consciousness that deliberates and cognizes, just like that wind. The movement of waves symbolizes the consciousnesses of prapañca: these consciousnesses shift and transmigrate, coming and going impermanently, just like ocean waves. "The marks of water and the marks of wind do not abandon or part from each other" symbolizes that the true and the false support each other, moving together and turning in union. That is, because the mind of original awakening does not arise on its own, it must rely on the power of ignorance to be able to arise; because fundamental ignorance does not turn on its own, it must depend on the power of the true mind to be able to turn. Just as water does not make waves on its own, but must depend on the power of the wind to make waves, and wind does not manifest the mark of motion on its own, but must rely on that water to manifest the mark of stirring and moving. "Yet water is not of a moving nature" symbolizes that the mind of original awakening is free from conditioned marks. That is, from the beginningless past, the true mind of original awakening has been far removed from moving thoughts, liberated from bonds; its essence is pure and its marks and functions are unimpeded; yet because it does not maintain its self-nature, it creates various marks following the conditions of ignorance. Just as water is not of a moving nature yet does not maintain its self-nature, creating various waves following the conditions of the wind. "If the wind ceases, the marks of movement cease" symbolizes that when fundamental ignorance ceases, the consciousnesses of prapañca all cease without remainder. In severing obstructions, original awakening first counters fundamental ignorance, and afterward counters the consciousnesses that deliberate and grasp at conditions. "Its wet nature is not destroyed" symbolizes that the wisdom of original awakening is free from the dharma of annihilation. That is, though ignorance ceases and the consciousnesses are all exhausted, the true mind of original awakening is never destroyed. Just as when that wind ceases, all waves subside, yet the clear, pure water is never destroyed. From here downward, the application of the metaphor is demonstrated; they should be matched in their proper order. From what do the ocean, wind, and water arise? They arise from the dragon king. From where does each arise? The water emerges from his crown, and the wind emerges from the tip of his tail. Why is the ocean water stirred by the wind, creating various waves without interruption? Because of two matters. What are the two? First, they have gross elements of the same kind; second, by intrinsic nature. What does this mean? Within that water element there is also the wind element, and within that wind element there is also the water element. Because they mutually contain each other, they harmoniously unite to create various waves, continuously and constantly without interruption. If there were no wind element within the water element, the wind would not be able to make the water move. If there were no water element within the wind element, the water would not be able to turn along with the wind. Why is this? Because the four great elements arise together and turn together, inseparable from one another. Yet the reason one element appears clearly known while the other elements are not comprehended is that their marks of increase and marks of decrease are not the same. Furthermore, from beginningless time, by intrinsic nature, ignorance and original awakening are also like this. The great dragon king symbolizes the dharma of the one mind. The wind symbolizes the avidyāvāsabhūmi. Its emerging from the tip of the tail demonstrates the inferior form of this dharma. The water symbolizes the true mind of original awakening. Its emerging from the crown demonstrates the supreme and wonderful form of this dharma. "Within that water element there is also the wind element" symbolizes that within the inherently pure mind of original awakening there is fundamental ignorance. "Within that wind element there is also the water element" symbolizes that within the receptacle of fundamental ignorance there is the buddha-nature of original awakening. The main intent of this treatise is to treat difference first and identity later; this should be observed as the commentary proceeds. In the Sūtra on the Inexhaustible Receptacle of the Buddhas, it is said: "Within the great ocean of defilements there is the complete Tathāgata, expounding the principle that real marks are eternally abiding. Within the true nature of original awakening there are ignorant sentient beings, raising waves of immeasurable and boundless defilements." Such a great matter is the realm of buddhas and bodhisattvas, not something that ordinary beings or the two vehicles can know. The gateway of the purity of original innate wisdom has been explained; next, the gateway of unobstructed, spontaneous functional activity will be explained. In this gateway, innate original wisdom is taken as the basis, initiating responsive and transformative functions: for all practitioners, displaying various supreme and wonderful forms as the realm of the eye faculty; manifesting various supreme and wonderful sounds as the realm of the ear faculty; generating various supreme and wonderful fragrances as the realm of the nose faculty; manifesting various supreme and wonderful tastes of the Dharma as the realm of the tongue faculty; generating various supreme and wonderful contacts of samādhi as the realm of the body faculty; and manifesting various profound treasuries of the Dharma as the realm of the mind faculty. In proper order, these are: the Tathāgata of Sun and Moon Light and Jewel-like Virtue; the Tathāgata of Pure Sound of Brahma's Roar; the Tathāgata of Complete Accumulation of Streaming Fragrance; the Tathāgata of Equal and Pure Single Flavor; the Tathāgata of Distinct Manifestation of Awakening Contact; and the Tathāgata of Pervading and Complete Understanding of Wisdom. Fully endowed and accomplished according to the time, place, and the capacity of faculties, their teaching and benefiting are unobstructed and spontaneous; without moving a single thought, they pervade the three times, and without dividing a single body, they fill the ten directions, being able to perform buddha-deeds. As the base text says: "Inconceivable marks of action, because relying on the purity of wisdom, can create all supreme and wonderful realms—namely, the marks of immeasurable virtues are constantly uninterrupted, naturally corresponding to the faculties of sentient beings and appearing in various ways, so that they obtain benefit."