釋摩訶衍論 5.11

5.11

本曰：復次有四種法熏習義故，染法、淨法起不斷絕。云何為四？一者淨法名為真如、二者一切染因名為無明、三者妄心名為業識、四者妄境界所謂六塵。熏習義者，如世間衣服實無於香，若人以香而熏習故則有香氣。此亦如是，真如淨法實無於染，但以無明而熏習故則有染相；無明染法實無淨業，但以真如而熏習故則有淨用。云何熏習起染法不斷？所謂以依真如法故有於無明，以有無明染法因故即熏習真如，以熏習故即有妄心，以有妄心故即熏習無明。不了真如法故，不覺念起現妄境界。以有妄境界染法緣故，即熏習妄心，令其念著造種種業，受於一切身心等苦。此妄境界熏習義即有二種。云何為二？一者增長念熏習、二者增長取熏習。妄心熏習義有二種。云何為二？一者業識根本熏習，能受阿羅漢、辟支佛、一切菩薩生滅苦故；二者增長分別事識熏習，能受凡夫業繫苦故。無明熏習義有二種。云何為二？一者根本熏習，以能成就業識義故；二者所起見愛熏習，以能成就分別事識義故。云何熏習起淨法不斷？所謂以有真如法故能熏習無明，以熏習因緣力故則令妄心厭生死苦、樂求涅盤。以此妄心有厭求因緣故，即熏習真如自信己性。知心妄動，無前境界，修遠離法。以如實知無前境界故，種種方便起隨順行不取不念，乃至久遠熏習力故無明即滅，以無明滅故心無有起，以心無起故境界隨滅，以因緣俱滅故心相皆盡，名得涅盤成自然業。妄心熏習義有二種。云何為二？一者分別事識熏習，依諸凡夫二乘人等厭生死苦，隨力所能以漸趣向無上道故；二者意熏習，謂諸菩薩發心勇猛速趣涅盤故。真如熏習義有二種。云何為二？一者自體相熏習、二者用熏習。自體相熏習者，從無始世來具無漏法。用熏習者，備有不思議業作境界之性。依此二義恒常熏習。以有熏習力故，能令眾生厭生死苦、樂求涅盤。自信己身有真如法發心修行。問曰：若如是義者，一切眾生悉有真如等皆熏習，云何有信無信無量前後差別？皆應一時自知有真如法，勤修方便等入涅盤。答曰：真如本一而有無量無邊無明，從本已來自性差別厚薄不同故。過恒河沙等上煩惱依無明起差別，我見愛染煩惱依無明起差別，如是一切煩惱依於無明所起，前後無量差別，唯如來能知故。又諸佛法有因有緣，因緣具足乃得成辦。如木中火性是火正因，若人無知不假方便，能自燒木無有是處。眾生亦爾，雖有正因熏習之力，若不遇諸佛菩薩善知識等以之為緣，能自斷煩惱、入涅盤者則無是處。若雖有外緣之力，而內淨法未有熏習力者，亦不能究竟厭生死苦、樂求涅盤。若因緣具足者，所謂自有熏習之力，又為諸佛菩薩等慈悲願護故，能起厭苦之心，信有涅盤，修習善根。以修善根成就，則值諸佛菩薩示教利喜，乃能進趣向涅盤道。用熏習者，即是眾生外緣之力。如是外緣有無量義，略說二種。云何為二？一者差別緣、二者平等緣。差別緣者，此人依於諸佛菩薩等，從初發意始求道時乃至得佛，於中若見若念，或為眷屬父母諸親、或為給使、或為知友、或為怨家，或起四攝，乃至一切所作無量行緣，以起大悲熏習之力，能令眾生增長善根，若見若聞得利益故。此緣有二種。云何為二？一者近緣，速得度故；二者遠緣，久遠得度故。是近遠二緣，分別復有二種。云何為二？一者增長行緣、二者受道緣。平等緣者，一切諸佛菩薩皆願度脫一切眾生，自然熏習恒常不捨，以同體智力故，隨應見聞而現作業。所謂眾生依於三昧，乃得平等見諸佛故。此體用熏習分別復有二種。云何為二？一者未相應，謂凡夫、二乘、初發意菩薩等，以意意識熏習，依信力故而修行，未得無分別心與體相應故，未得自在業修行與用相應故。二者已相應，謂法身菩薩得無分別心，與諸佛智用相應，唯依法力自然修行，熏習真如滅無明故。復次染法從無始已來熏習不斷，乃至得佛後即有斷；淨法熏習即無有斷，盡於未來。此義云何？以真如法常熏習故，妄心即滅、法身顯現，起用熏習，故無有斷。

The root [text] states: Furthermore, because of the principle of perfuming in four kinds of phenomena, defiled phenomena and pure phenomena arise without interruption. What are the four? First, the pure phenomenon, termed tathatā; second, the cause of all defilements, termed avidyā; third, the deluded mind, termed the karmic consciousness; and fourth, the deluded objective realms, namely the six sense objects. As for the meaning of perfuming: it is just as with clothes in the world, which originally have no fragrance, yet if a person perfumes them with incense, they come to have an aroma. This is also like that: the pure phenomenon of tathatā is truly free of defilement, yet only because it is perfumed by avidyā does it exhibit marks of defilement; the defiled phenomenon of avidyā is truly devoid of pure activity, yet only because it is perfumed by tathatā does it exhibit pure functioning. How is it that defiled phenomena arise continuously through perfuming? It is because, based on the phenomenon of tathatā, there is avidyā; because there is the cause of the defiled phenomenon of avidyā, it perfumes tathatā; because of that perfuming, there is the deluded mind; and because of the deluded mind, it perfumes avidyā. Due to failing to understand the phenomenon of tathatā, unawakened thoughts arise, manifesting deluded objective realms. Because there are the conditions of defiled phenomena that are deluded objective realms, they perfume the deluded mind, causing it to cling in thought and generate various karmas, undergoing all the suffering of body and mind. This perfuming of deluded objective realms has two kinds. What are the two? First, the perfuming that increases thoughts; second, the perfuming that increases grasping. The perfuming of the deluded mind has two kinds. What are the two? First, the fundamental perfuming of the karmic consciousness, because it can undergo the suffering of arising and ceasing of arhats, pratyekabuddhas, and all bodhisattvas; second, the perfuming that increases the consciousness that discriminates objects, because it can undergo the suffering of karmic bondage of ordinary beings. The perfuming of avidyā has two kinds. What are the two? First, fundamental perfuming, because it can accomplish the meaning of the karmic consciousness; second, the perfuming of views and cravings that arise, because it can accomplish the meaning of the consciousness that discriminates objects. How is it that pure phenomena arise continuously through perfuming? It is because, since the phenomenon of tathatā exists, it can perfume avidyā; through the force of causes and conditions of this perfuming, it causes the deluded mind to revile the suffering of saṃsāra and joyfully seek nirvāṇa. Because this deluded mind has the cause and condition of revulsion and seeking, it perfumes tathatā and trusts in its own nature. Knowing that the mind moves delusionally and that there are no objective realms before it, it practices the methods of detachment. Because it truly knows there are no objective realms before it, through various skillful means it generates conforming practices, neither grasping nor thinking, until through the force of long-term perfuming avidyā is extinguished; because avidyā is extinguished, the mind does not arise; because the mind does not arise, the objective realms are extinguished accordingly; and because causes and conditions are both extinguished, the marks of the mind are completely exhausted, which is termed attaining nirvāṇa and accomplishing spontaneous activity. The perfuming of the deluded mind has two kinds. What are the two? First, the perfuming of the consciousness that discriminates objects, based on ordinary beings and followers of the two vehicles reviling the suffering of saṃsāra and gradually advancing toward the unsurpassable path according to their capacity; second, the perfuming of the intention (manas), which refers to bodhisattvas generating vigorous resolution and swiftly advancing toward nirvāṇa. The perfuming of tathatā has two kinds. What are the two? First, perfuming of the essence and characteristics; second, perfuming of functioning. As for the perfuming of the essence and characteristics, it is endowed with uncontaminated phenomena from beginningless time. As for the perfuming of functioning, it possesses the nature of being the objective realm of inconceivable activity. Based on these two meanings, it constantly perfumes. Because of the power of this perfuming, it can cause sentient beings to revile the suffering of saṃsāra and joyfully seek nirvāṇa, to have confidence that their own bodies have the phenomenon of tathatā, and to generate the aspiration to practice. Question: If such is the meaning, then all sentient beings have tathatā and are equally perfumed; why then is there the presence and absence of faith, and immeasurable differences of earlier and later? They should all at once know for themselves that they have the phenomenon of tathatā, diligently cultivate skillful means, and equally enter nirvāṇa. Answer: Tathatā is originally one, yet there is immeasurable and boundless avidyā, whose intrinsic nature has differed in thickness and thinness from the very beginning. Afflictions more numerous than the sands of the Ganges arise in differentiation based on avidyā, and afflictions of self-view and craving arise in differentiation based on avidyā; all such afflictions arise based on avidyā in immeasurable differences of earlier and later, which only the Tathāgata can know. Furthermore, the teachings of the Buddhas have causes and conditions; only when causes and conditions are complete is accomplishment achieved. Just as the nature of fire within wood is the direct cause of fire, yet if a person lacks knowledge and does not employ skillful means, that it could burn the wood of itself is impossible. Sentient beings are also like this: although they have the power of the perfuming of the direct cause, if they do not encounter the condition of Buddhas, bodhisattvas, spiritual mentors, and the like, that they could sever afflictions on their own and enter nirvāṇa is impossible. Even if there is the power of external conditions, yet within there is not yet the power of perfuming by pure phenomena, they also cannot ultimately revile the suffering of saṃsāra and joyfully seek nirvāṇa. If causes and conditions are complete—that is, possessing of themselves the power of perfuming and being protected by the compassionate vows of Buddhas and bodhisattvas—they are able to give rise to a mind of revulsion toward suffering, believe in the existence of nirvāṇa, and cultivate wholesome roots. Because the cultivation of wholesome roots is accomplished, they then encounter Buddhas and bodhisattvas who instruct, benefit, and gladden them, and only then can they advance toward the path of nirvāṇa. As for the perfuming of functioning, it is the power of the external conditions for sentient beings. Such external conditions have immeasurable meanings, briefly stated as two kinds. What are the two? First, differentiated conditions; second, equal conditions. As for differentiated conditions, this person relies on Buddhas, bodhisattvas, and the like, from the first generation of aspiration when beginning to seek the path up to attaining Buddhahood, during which, whether seeing or mindful of them, [the Buddhas and bodhisattvas] may act as relatives, parents, kinsmen, or as servants, or as close friends, or as enemies, or give rise to the four means of embracing, and so forth up to immeasurable conditions of action undertaken; by generating the power of the perfuming of great compassion, they can cause sentient beings to increase wholesome roots, obtaining benefit whether seeing or hearing them. This condition has two kinds. What are the two? First, proximate conditions, whereby they are swiftly delivered; second, remote conditions, whereby they are delivered after a long time. These two conditions, proximate and remote, are further distinguished into two kinds. What are the two? First, conditions that increase practice; second, conditions for receiving the path. As for equal conditions, all Buddhas and bodhisattvas vow to deliver all sentient beings, naturally perfuming and never abandoning them; through the power of identical-essence wisdom, they manifest deeds in accordance with what should be seen and heard, namely that sentient beings, relying on samādhi, are thereby able to see all Buddhas equally. This perfuming of essence and functioning is further distinguished into two kinds. What are the two? First, not yet corresponding, which refers to ordinary beings, followers of the two vehicles, and newly resolved bodhisattvas, who perfume by means of intention (manas) and mental consciousness (manovijñāna) and practice relying on the power of faith; because they have not yet attained the non-conceptual mind to correspond with the essence, and have not yet attained the practice of sovereign activity to correspond with the functioning. Second, already corresponding, which refers to dharmakāya bodhisattvas who have attained the non-conceptual mind and correspond with the wisdom and functioning of all Buddhas, practicing spontaneously solely in reliance on the power of the Dharma, because they perfume tathatā and extinguish avidyā. Furthermore, defiled phenomena have been perfumed without interruption from beginningless time, yet upon attaining Buddhahood there is an interruption; the perfuming of pure phenomena has no interruption, extending to the end of the future. What does this mean? Because the phenomenon of tathatā constantly perfumes, the deluded mind is extinguished and the dharmakāya manifests, giving rise to the perfuming of functioning; therefore it has no interruption.