仁王護國般若波羅蜜多經疏 2.473

2.473

解曰：前據生起從細至麁，此舉始終明中多故。從初剎那者，即前初也。不可說劫者，生死長遠不可說其塵沙算數，故經但云不可說也。乃至金剛者，菩薩後定，明其終也。雖二乘人至無學位亦起此定，彼未究竟，略不明故。終一剎那者，等覺菩薩依金剛定無間道時為最後也。於此中間有幾生滅者，如《楞伽》云「大慧！諸識有二種生住滅，非思量所知。謂流注生住滅、相生住滅。」海東解云：「言流注者，唯目第八。三相微隱，種現不斷，名為流注。由無明緣初起業識，故說為生。相續長劫，故名為住。至金剛定等覺一念斷本無明，名流注滅。相生住滅者，謂餘七識心境麁顯，故名為相。雖七緣八，望六為細，具有四惑，亦云麁故。依彼現識自種諸境，緣和生七，說為相生。長劫熏習，名為相住。從末向本，漸伏及斷至七地滿，名為相滅。」依前生滅立迷悟依，依後生滅立染淨依，後短前長，是二別矣。然今此文，即前生滅相，生住滅在其中矣。從此第二明色心廣。於中分三：且初第一從心生心。

Exposition: The preceding passage followed arising from subtle to coarse; this passage cites the beginning and end to clarify how much occurs in between. 'From the initial moment' is the very beginning [mentioned] before. 'Inexpressible kalpas' means that birth-and-death is vast and protracted, beyond reckoning by sands of dust, which is why the sūtra simply calls it 'inexpressible.' 'Up to the vajra[-like]' refers to the ultimate samādhi of a bodhisattva, clarifying its end. Although practitioners of the two vehicles also arouse this samādhi upon reaching the stage of the unconditioned (aśaikṣa), it is not yet final for them, so it is omitted and not clarified. 'The final single moment' refers to the moment on the path of immediate succession (ānantarya-mārga) based on the vajra[-like] samādhi for a bodhisattva of equal enlightenment, which is the very last. As for how many arisings and ceasings occur in between, as the Laṅkāvatāra states: 'Mahāmati! The consciousnesses have two kinds of arising, abiding, and ceasing, which cannot be known by conceptual thought: the arising, abiding, and ceasing of the continuous flow, and the arising, abiding, and ceasing of characteristics.' The Haedong commentary explains: '"Continuous flow" refers exclusively to the eighth [consciousness]. Its three characteristics are subtle and hidden, and its seeds and actualisations are uninterrupted; hence it is called continuous flow. Because it is conditioned by fundamental ignorance that the karmic consciousness first arises, it is said to arise. It continues for long kalpas, so it is called abiding. When one reaches the single thought of equal enlightenment in the vajra[-like] samādhi and severs fundamental ignorance, this is called the ceasing of the continuous flow. The arising, abiding, and ceasing of characteristics refers to the remaining seven consciousnesses, whose minds and objects are coarse and manifest; hence they are called characteristics. Although the seventh perceives the eighth and is subtle compared to the sixth, it possesses the four afflictions and is therefore also called coarse. Relying on that manifesting consciousness, its own seeds, and various objects, when conditions harmonize they produce the seven [consciousnesses]; this is called the arising of characteristics. Perfuming for long kalpas is called the abiding of characteristics. Turning from the branches toward the root, gradually subduing and severing [them] up to the completion of the seventh bhūmi, is called the ceasing of characteristics.' Relying on the former arising and ceasing, the basis for delusion and awakening is established; relying on the latter arising and ceasing, the basis for defilement and purity is established. The latter is short and the former is long; these are the two differences. Now, this text refers precisely to the former characteristics of arising and ceasing, within which the arising, abiding, and ceasing are contained. From this point, the second section clarifies the vastness of matter and mind. Within it, there are three parts: first, mind producing mind.