大方廣佛華嚴經搜玄分齊通智方軌 3.29.4

3.29.4

答：只為是顯修生門中義成本有，先在迷心不說體用，今時始說有彼法身，故知與彼新生是親、先有義疎。 如論云「離不離無常。 」既言無常，不可從本有。 上來四義，於此緣生理實通有。 若對經分文，此十番緣生唯有二門：一修生、二修生本有，餘二在〈性起品〉。 第二染法分別緣生者，有二義：一緣起一心門、二依持一心門。 緣起門者，大分有三：初真妄緣集門、二攝本從末門、三攝末從本門。 言緣集者，總相論十二因緣，一本識作，無真妄別。 如論說「依一心法，有二種門，以此二門不相離故。 」又此經云「唯心轉故。 」又如論說「真妄和合名阿梨耶。 」唯真不生、單妄不成，真妄和合方有所為。 如夢中事，知與睡合，方得集起。 此是真妄緣集之門。 二攝本從末者，唯妄心作故。 論云「名種子識及果報識。 」對治道時本識都盡，法身流轉五道名為眾生，隨其流處成其別味。 法種眾苦如此非一，故知攝本從其末也。 問：當隨染時為即染也，為由是淨？ 答：體是淨，本復是淨，不可名隨，故知染時不可為淨。 若爾者，不應說言依如來藏有生滅心，應但是單生滅。 今言相依，如此說者是有智人染淨雙證，故作是說，非局染門。 三攝末從本者，十二因緣唯真心作，如波水作，亦如夢事唯報心作，以真性故。 經云「五陰、十二因緣、無明等法悉是佛性。 」又此經云「三界虛妄，唯一心作。 」論釋云「第一義諦故也。 」問：攝末從本應是淨品，云何乃在染門分別？ 答：此攝末從本，理在淨品緣生； 今為對染顯染如幻，故在染門。 問：義若如此，一切淨法並對染顯妄，云何獨辨攝末從本在染緣生？ 答：凡論淨品緣起，有其二種：一為對染以顯妄法，故經云「不如實知諸諦第一義故也。 」二但顯淨品緣起，即是顯理之門，即如〈普賢〉、〈性起品〉等是也。 餘義准此可解。 此攝末從本，即是不空如來之藏。 此中亦有空義，為自體空，後當分別。 二依持一心門者，六七等識依梨耶成，故論云「十二緣生依梨耶識，以梨耶識為通因故。 」問：與上緣起一心云何取別？ 答：上緣起一心，染淨即體，不分別異。 此依持門，能所不同，故分二也。 問：如上諸義並一一門別，云何得成一證境界？ 答：上來所辨並約緣別顯，即是證境方便道緣。 欲樂既別，即今所依觀門非一。 若尋證境，如上十平等說。 上來第二釋義門訖。 次對文釋觀門別相。 就經本十觀內，初明順觀、次辨逆觀，餘皆同此。 其逆觀相，後當釋。 初因緣分次第者，三種分別：一明所治障、二辨觀體、三釋經文，餘皆同此。 言治障者，治我見執，謂言十二分是我作也，即是身見邪見遍通。 若分文別，但治人見，此惑通彼三空所治。 治相云何？ 實無有人相，見實人相，即空門所治。 緣起似我生，不如所取生，計為似相，即無生所治。 所以得知？ 有彼似我，故論云「自他差別識，從我見薰習生。 」故得知也。 成似生及實法相，即無願門，通治前二執。 亦可治彼無我空及成八自在見相。 所以得知？ 故論云「自體空者有故，此成無性性也。 」即治惑門。

Answer: It is simply because in the gate of generation through cultivation, its meaning is established as fundamentally present. Previously, when the mind was in delusion, essence and function were not spoken of; only now is it spoken of that the dharmakāya exists. Therefore we know that it is close to that newly generated, and its meaning of prior existence is distant. As the treatise says, "It is separated and not separated from impermanence." Since it speaks of impermanence, it cannot be derived from fundamental presence. The above four meanings fundamentally apply in common to this dependent origination. If divided according to the text of the sūtra, these ten rounds of dependent origination comprise only two gates: first, generation through cultivation; second, fundamental presence [revealed through] generation through cultivation. The remaining two are in the "Nature Manifestation" chapter. Second, regarding the discriminated dependent origination of defiled phenomena, there are two meanings: first, the gate of the one mind of dependent origination; second, the gate of the one mind of reliance and support. The gate of dependent origination broadly has three divisions: first, the gate of the assembly of conditions of the true and the false; second, the gate of subsuming the fundamental into the derivative; third, the gate of subsuming the derivative into the fundamental. Regarding the "assembly of conditions": speaking in terms of general characteristics, the twelve links of dependent origination are created by the fundamental consciousness, without distinction of true and false. As the treatise says: "Relying on the dharma of the one mind, there are two gates, because these two gates are not separate from each other." Also this sūtra says: "Because they are transformed by mind alone." And as the treatise says: "The combination of the true and the false is called ālaya." The purely true does not give rise [to anything], and the solitary false cannot succeed; only when the true and the false combine is there function. Just like events in a dream: only when known to unite with sleep can they gather and arise. This is the gate of the assembly of conditions of the true and the false. Second, regarding "subsuming the fundamental into the derivative": it is created solely by the false mind. The treatise says: "It is called the seed-consciousness and the maturation-consciousness." At the time of the antidote path, the fundamental consciousness is entirely extinguished; the dharmakāya wandering through the five destinies is called a "sentient being", taking on distinct flavors according to the places it flows. The dharma-seed's manifold sufferings are manifold like this; therefore we know that it subsumes the fundamental into its derivatives. Question: When following defilement, is it identical to defilement, or is it still pure? Answer: Its essence is pure, and fundamentally it is also pure; it cannot be called "following [defilement]". Therefore we know that at the time of defilement it cannot be [called] pure. If so, one should not say that the mind of arising and ceasing relies on the tathāgatagarbha; there would only be solitary arising and ceasing. Now, in speaking of mutual reliance, such a statement is made because one with wisdom realizes both defilement and purity; thus it is spoken in this way, not confined to the gate of defilement. Third, regarding "subsuming the derivative into the fundamental": the twelve links of dependent origination are created solely by the true mind, just as waves are made of water, and just as dream events are made solely of the retribution-mind, because of the true nature. The sūtra says: "The five aggregates, the twelve links of dependent origination, ignorance, and other phenomena are all Buddha-nature." Also this sūtra says: "The triple realm is false, made solely by the one mind." The commentary's explanation says: "Because it is the ultimate truth." Question: Subsuming the derivative into the fundamental should belong to the pure category; why is it discriminated within the defiled gate? Answer: This subsuming the derivative into the fundamental fundamentally belongs to the dependent origination of the pure category; now, to contrast with defilement and reveal that defilement is like an illusion, it is placed in the defiled gate. Question: If the meaning is such, all pure dharmas contrast with defilement to reveal falsehood; why is subsuming the derivative into the fundamental alone distinguished within defiled dependent origination? Answer: Whenever dependent origination of the pure category is discussed, there are two kinds: first, contrasting with defilement to reveal false dharmas, hence the sūtra says, "Because they do not truly know the ultimate truth of the truths"; second, merely revealing the dependent origination of the pure category, which is the gate revealing the principle, just as in the "Samantabhadra" and "Nature Manifestation" chapters and so forth. The remaining meanings can be understood by following this. This subsuming the derivative into the fundamental is precisely the non-empty tathāgatagarbha. Here there is also the meaning of emptiness, which is the emptiness of own-essence, to be discriminated later. Second, regarding the gate of the one mind of reliance and support: the sixth, seventh, and other consciousnesses are established in reliance upon the ālaya. Hence the treatise says: "The twelve links of dependent origination rely on the ālaya-consciousness, because the ālaya-consciousness serves as the universal cause." Question: How is this distinguished from the one mind of dependent origination above? Answer: In the one mind of dependent origination above, defilement and purity are identical in essence and their differences are not distinguished. In this gate of reliance and support, the supporting and the supported are different; hence it is divided into two. Question: Since the above meanings are distinct in each gate, how can they form a single realm of realization? Answer: All that was distinguished above was revealed in terms of distinct conditions; these are the conditions of the preparatory path to the realm of realization. Since desires and inclinations are distinct, the gates of contemplation upon which one relies are not one. If one seeks the realm of realization, it is as explained above in the ten equalities. The second section explaining the meaning is finished. Next, correlating with the text, the specific characteristics of the contemplation gates are explained. Within the ten contemplations of the sūtra text, it first explains the contemplation in forward order and next distinguishes the contemplation in reverse order; the rest are all like this. The characteristics of the contemplation in reverse order will be explained later. In the order of the initial division on causes and conditions, there are three kinds of distinctions: first, clarifying the hindrances to be counteracted; second, distinguishing the essence of the contemplation; third, explaining the sūtra text; the rest are all like this. Regarding "counteracting the hindrances": this counteracts attachment to the view of self, which claims that the twelve divisions are made by a self; that is, the view of a transitory collection and wrong view pervade universally. If distinguished according to the text, it only counteracts the view of a person; this delusion is universally counteracted by those three emptinesses. What are the characteristics of counteraction? There is truly no characteristic of a person, yet one sees the characteristic of an actual person; this is counteracted by the gate of emptiness. Dependent origination arises resembling a self, yet does not arise as apprehended; taking it to be a resembling characteristic is counteracted by [the gate of] non-arising. How is this known? Because there is that resembling self, the treatise says: "The consciousness of the distinction between self and other arises from the habituation of the view of self." Hence we know this. Accomplishing resembling arising and the characteristics of real phenomena is the gate of wishlessness, which counteracts both prior attachments in common. It can also counteract that emptiness of non-self and the seen characteristics of the eight masteries. How is this known? Hence the treatise says: "Because the emptiness of own-essence exists, this establishes the nature of non-nature." This is the gate of counteracting delusions.