釋摩訶衍論 5.15

5.15

已說通釋熏習門，次說分剖散說門。於此門中即有四門。云何為四？一者黑品相熏有力門、二者白品相熏有力門、三者發起問答決疑門、四者舉緣廣說開通門。第一門中即有二門。云何為二？一者總問總答顯宗門、二者歸總作別散說門。第二門中具此二門，應審觀察。第四門中自有二門。云何為二？一者總標軌則決定門、二者因緣各示生解門，如其次第說相可見。云何熏習起染法不斷者，即是總問，謂通總問一切黑品相熏相生不斷義故。自此已下即總答分。就於即此答說分中，從淨妙藏乃至麁重，背本向末漸次轉勝說其次第，說相次第應審觀察。根本無明不能自有，當依真如方得止住。所以者何？真如之性如虛空界，至部實主於障礙及無障礙中，為作歸依無所礙故。如本所謂以依真如法故有於無明故。如是無明得自所已，氣力殊勝功能自在，能熏真如令作妄法，增不了相加闇鈍用，譬如愛父生諸男女。如本以有無明染法因故，即熏習真如以熏習故則有妄心故。如是微細業識妄心，因無明故自體生已，還熏無明能令增長，譬如生子養能生父。如是熏力更增長故，不能通達平等如理圓滿一心，故起轉識之惑念，生現相之妄境，生死之海更深，涅盤之岸彌高。如本以有妄心即熏習無明，不了真如法故，不覺念起現妄境界故。如是境界之風，還熏現識之海，起七識之波浪，此識樂著境界之塵，彼境面向識眼之前，遍造諸惡之業，具受一切苦報，三有之輪環循，四毒之賊浪起。如本以有境界染法緣故，即熏習妄心，令其念著造種種業，受於一切身心等苦故。

Having explained the approach of general interpretation of perfuming, next is explained the approach of analytical dissection and separate exposition. Within this approach there are four approaches. What are the four? First, the approach of the efficacy of mutual perfuming of the dark factor; second, the approach of the efficacy of mutual perfuming of the white factor; third, the approach of raising questions and answers to resolve doubts; fourth, the approach of adducing conditions and extensively expounding to open up comprehension. Within the first approach there are two approaches. What are the two? First, the approach of revealing the tenet through general question and general answer; second, the approach of subsuming the general to formulate specifics in separate exposition. The second approach fully possesses these two approaches, which should be carefully observed. Within the fourth approach there are two approaches. What are the two? First, the approach of determining the general standard; second, the approach of individually indicating causes and conditions to generate understanding. Their characteristics can be seen in their proper sequence. [When the root text asks,] "How does perfuming give rise to defiled dharmas without interruption?" this is the general question, meaning it asks generally about the meaning of all the dark factors mutually perfuming, mutually generating, and being uninterrupted. From this point downward is the section of the general answer. Within this section of the answer, from the pure and wondrous storehouse down to the coarse and heavy, turning away from the root toward the branches, becoming progressively more dominant, its sequence is explained; the sequence of the explained characteristics should be carefully observed. Fundamental avidyā cannot exist of itself; it must rely on tathatā to abide. Why is this? The nature of tathatā is like empty space, the ultimate master and actual lord, which, amid obstructions and non-obstructions, provides a refuge without any hindrance. As the root text says: "Namely, because of relying on the dharma of tathatā, there is avidyā." Once avidyā obtains its own locus, its vigour is superior and its function autonomous; it can perfume tathatā to make it produce deluded dharmas, augmenting the marks of non-comprehension and adding dull and dark activity, just as a beloved father fathers sons and daughters. As the root text says: "Because of the cause which is the defiled dharma of avidyā, it perfumes tathatā; because of being perfumed, there is the deluded mind." Once the subtle deluded mind of the karmic consciousness has arisen in its own substance through avidyā, it in turn perfumes avidyā, enabling it to grow, just as a newborn child nourishes the father who gave him birth. Because such perfuming power further increases, it cannot penetrate the equal, real principle of the complete one mind; therefore, it generates the confused thoughts of the evolving consciousness and produces the deluded sense-objects of the manifesting consciousness. The ocean of saṃsāra becomes ever deeper, and the shore of nirvāṇa becomes ever higher. As the root text says: "Because there is the deluded mind, it perfumes avidyā; because it does not comprehend the dharma of tathatā, non-awakened thoughts arise and manifest deluded sense-objects." This wind of sense-objects in turn perfumes the ocean of the manifesting consciousness, raising the waves of the seven consciousnesses. This consciousness clings fondly to the dust of sense-objects, and those sense-objects face before the eye of consciousness, everywhere creating all manner of evil karma and fully undergoing all suffering retributions; the wheel of the three existences revolves, and the thieving waves of the four poisons surge. As the root text says: "Because there is the condition which is the defiled dharma of sense-objects, it perfumes the deluded mind, causing it to dwell on them with attachment, create various karmas, and undergo all manner of bodily and mental suffering."