大方廣佛華嚴經疏 43.12

43.12

第六釋隨眠，先總、後別。總中，晉及論經皆名為使；論云隨順，逐縛義故。如世公使，隨逐眾生得便繫縛，即是隨眠。眠伏藏識，隨逐纏繞故。此唯約種，不同小宗。別有十二句，論攝為二：前六明何處隨逐、後六明以何隨逐。今初，為五：一合初二句，約心明處。初句於報心隨逐，正顯眠伏藏識，即久安眠處。而言深者，無始來有，微細難知故。下句於非報心隨逐，即轉識分別。事識不離現事而生，故但云心，即暫迴轉處。二相應不相應者，約三界明處。唯與當界心相應，不與異界心相應故，故論云「欲、色、無色，或上中下差別。無色惑微所以名下等，雖則隨眠性皆成就，隨其現惑亦有不相應義。」三久遠隨行相者，約地明處。論云「隨順乃至有頂故。」然有頂之言，通有二義：一至金剛之頂、二至三有之頂。今取通大小義，直云有頂。論經但云遠入，今云久遠，亦無始來上至九地頂故。四無始不拔相，此約時明處。處既無邊，時亦無始。唯智能怖隨眠怨賊，既未曾有聞思修智故，不能拔出。五與一切禪定等者，此約行明處。由隨眠隨逐，令世間禪定等不能滅愛見等心，不能隨順正修行故，名為相違。故下偈云「禪定境排仍退轉」也。後「三界」下明以何隨逐，即顯隨逐之相。由此相故，名為隨眠。此有六種：一於上三有不斷隨逐。所以三有不斷相似相續者，由有此使作繫縛故，如世眠者不能起床。二遠時隨逐，即於上無始時，令心相續現起無邊，如世眠者夢心相續。三開諸處門者，一身生隨逐，謂於前一身之上報非報心明隨逐也，如世眠者夢中見聞。於中二義：一令眼等諸根門集生六種識時，使與同生，故云開門，此明外逐方便心。二論云「及阿賴耶熏故」，此明內熏報心。論經「門」字下更有「集」字，即阿賴耶集起之心。然是諸處通依故，今經義含耳。四堅實難治，即不實隨逐，謂修禪等時不得真實對治故。不實堅實如世重眠，不得重觸大聲無由起故。五地處等者，微細隨逐。此於上有頂處九地中，六入處煩惱身隨逐故。然九地有二義：一約三界九地，雖並成就，細故不知。成處多少，名不成就，如世眠者夢中謂覺。二以善慧為九地，十地猶有，故名微細。不成就者，此地中分有斷除故。故下偈云「金剛道滅方畢竟」故。六離苦隨逐，謂唯無分別智出世間聖道方能拔出，如眠得觸。第七釋受生稠林中十句，先總、後別。論通為八：一身種種，謂形類多故；二業因種種；三住處種種；四四五二句色想上下種種；五同外色因種種，謂田等，取外同喻故；六自體種種，名色與識俱生，相依不離，是報自體故；七本順生因種種，謂癡愛為本，順生求有，令有續故；八末後二句集苦諦種種，謂三求不同皆是集因，但集苦果，故云種種。上句顯欲、有二求：欲受即欲求，貪愛共取追求不已故；欲生即有求，愛生三有自得勝身，復攝眷屬故。言無始樂著者，顯上二求之過。下句即邪梵行求，由心取著故，不知三界輪迴，貪求三界小大無量之相妄謂涅槃，謂或拍腹為道，或計無想非想為涅槃故。第八釋習氣中，亦先總、後別。總云習氣，既通二義，不可局於羅漢餘習。雖標習氣，別中皆言熏習。熏謂熏灼，如外香氣。習謂習學，唯約有情。習必能熏，以成氣分，故云習氣。即賴耶識以為所熏，以恒住一類是無記性，可受熏故。前七轉識以為能熏，由有生滅力增盛有增減故，能所共相和合，故名熏習。此如《攝論》及《唯識》第二。若依《起信》，真如亦能內熏，佛善友等以為外熏，內外和合以成氣分。前中，雖聞教等，亦因識能領受，故判識為能熏。今並通此，文中既有因熏與果等，定知熏習種成為氣分義。別中，十種差別：一與果現在非現在差別。謂過去善惡業因，與今現果，同起名行，不同起名不行。如人行施，今得人身亦常好施等，此即因習。二隨趣熏者，道熏差別。如從天來，今猶鮮淨，廣明道習，如《大威燈光仙人所問經》，此即果習。上二皆是對過說今。三隨眾生行者，親近眾生熏差別。此是緣習，故宜遠惡近善，慎所習也，所以昔王不立厩於寺，而立之於屠。四隨業等者，功業煩惱熏差別。功業者，釋經業字，謂是起作事業，揀非業因。如鍛金之子宜教數息等。煩惱習者，如人喜眠，眠則滋多等。五善不善等者，善業等熏差別。此業即是業因，以是善等三性，望來果稱業故。如久行施者，施心轉濃等。上三唯約現世以明習氣。六隨入後有者，中陰熏差別。中有即是本有後故，如梵行人至中有內亦無染欲。七次第者，與果次第，熏差別。謂修善惡業，於後有位諸趣之中受果次第。習亦與果次第無差。上二約現望後以說熏習。八不斷等者，離世間禪因熏差別。謂諸無漏定名離世間禪，修學無漏即是彼因。由未斷煩惱，雖修無漏，亦為煩惱牽、煩惱隨，至無漏名為遠行，行亦入義。九實非實者，同法異外道行，解脫熏差別。同法釋實，即三乘同佛法故。異外道釋非實，在佛法外故名為異。行者，上二之因。解脫者，上二之果。各有熏習，好習本法故。曾修小乘，今雖學大，先發小習，餘可準知。此即邪正雙明。約修證說，亦含三乘餘習之相。十乘熏差別，唯就於正，約其見聞故。《法華》安樂行令不親近二乘，恐習成種故。上來十種，前七約時，三世三有互望，明習通於善惡；八明惡隨於善；後二約人種種習氣。皆能了之，令成如來無習氣之習氣智故。

Sixth, explaining latent afflictions (anuśaya). First in general, then in detail. In the general explanation, both the Jin [translation] and the treatise text call them 'envoys' (śīla/anuśaya). The treatise says 'following along,' because of the sense of pursuing and binding. Like an official envoy in the mundane world who pursues sentient beings and seizes the opportunity to bind them, such are latent afflictions. They lie dormant in the storehouse consciousness, pursuing and entangling. This refers exclusively to seeds, unlike the Hinayāna school. In detail, there are twelve phrases, which the treatise subsumes under two: the first six clarify where they pursue, and the latter six clarify in what manner they pursue. Now, as for the first, there are five: 1. Combining the first two phrases clarifies the locus in terms of the mind. The first phrase concerns pursuing in the mind of fruition, directly showing that they lie dormant in the storehouse consciousness, which is their place of long-settled sleep. And as for saying 'deep,' it is because they have existed since beginningless time, subtle and difficult to know. The lower phrase concerns pursuing in the non-fruition mind, namely the discrimination of the evolving consciousnesses. The functional consciousness arises without separating from present phenomena, so it is simply called 'mind,' which is the place of temporary turning. 2. 'Associated and unassociated' clarifies the locus in terms of the three realms. Because they are associated only with the mind of the corresponding realm and not associated with minds of other realms, the treatise says: 'Desire, form, and formless, or distinctions of superior, middling, and inferior. Because formless realm defilements are subtle, they are called inferior, etc. Although the nature of latent afflictions is entirely actualized, in accordance with their present defilements, there is also the sense of being unassociated.' 3. 'The aspect of following along for a long time' clarifies the locus in terms of the stages. The treatise says: 'Following along even up to the peak of existence.' However, the phrase 'peak of existence' generally has two meanings: first, reaching the peak of the vajra[-like samādhi]; second, reaching the peak of the three existences. Here, taking the meaning common to both Great and Small [Vehicles], it simply refers to the peak of existence. The treatise text only says 'entering far,' while the present text says 'for a long time,' which also means from beginningless time ascending to the summit of the ninth stage. 4. 'The aspect of being beginningless and uneradicable' clarifies the locus in terms of time. Since the locus is boundless, the time is also beginningless. Only wisdom can frighten the enemy-thieves of latent afflictions; since there has never yet been the wisdom of hearing, thinking, and cultivation, they cannot be eradicated. 5. 'With all meditative concentrations, etc.' clarifies the locus in terms of practice. Because the latent afflictions pursue them, mundane meditative concentrations and so forth cannot eradicate minds of attachment and views, and cannot accord with correct practice; hence, they are termed 'in conflict.' Therefore, the verse below says: 'Even when repelled by the realm of dhyāna, they still regress.' Next, from 'the three realms' onward clarifies in what manner they pursue, directly revealing the aspects of pursuit. It is due to these aspects that they are called latent afflictions. There are six of these: 1. Continuous pursuit in the superior three existences. The reason why the three existences are continuous in a similar succession is that these envoys act as bindings, just as one asleep in the mundane world cannot rise from bed. 2. Pursuit through distant time: namely, within the aforementioned beginningless time, causing the continuity of mind to manifest boundlessly, like the continuous dream-mind of one asleep in the mundane world. 3. 'Opening the gates of the sense-bases': pursuit of bodily arising, namely clarifying pursuit upon the aforesaid fruition and non-fruition minds of a single body, like seeing and hearing in a dream of one asleep in the mundane world. In this, there are two meanings: first, when the gates of the faculties such as the eye assemble and give rise to the six kinds of consciousness, the envoys arise together with them; hence it is said 'opening the gates,' which clarifies external pursuit of the expedient mind. Second, the treatise says: 'and due to the perfuming of the ālaya,' which clarifies internal perfuming of the mind of fruition. In the treatise text, below the word 'gate' there is also the word 'collection' (samudaya), which refers to the mind gathered and arisen from the ālaya. However, as it is the common support of all sense-bases, the present sūtra implicitly contains this meaning. 4. 'Solid and difficult to cure,' which is unreal pursuit, meaning that when cultivating dhyāna and so on, one does not attain a real antidote. Being unreal yet seemingly solid, it is like heavy sleep in the mundane world, where without a heavy strike or loud sound, there is no way to awaken. 5. 'Earthly abodes, etc.': subtle pursuit. This is because within the nine grounds of the peak of existence mentioned above, the defilement-body of the six entry-bases pursues. However, the nine grounds have two meanings: first, regarding the nine grounds of the three realms, although they are all actualized, because of their subtlety they are not known. The number of places of actualization is called 'non-actualization,' like one asleep in the mundane world thinking within a dream that he is awake. Second, taking the stage of Good Intelligence as the ninth stage, because they still exist in the tenth stage, they are called subtle. 'Non-actualization' refers to being partially severed in this stage. Hence the verse below says: 'Only when destroyed by the vajra path are they ultimately [exhausted].' 6. Pursuit departing from suffering: meaning that only the non-conceptual wisdom of the supramundane noble path can eradicate them, like sleep being touched. Seventh, in explaining the thicket of rebirth, there are ten phrases, first in general, then in detail. The treatise synthesizes them into eight: 1. Diverse bodies, meaning many forms and species. 2. Diverse karmic causes. 3. Diverse dwelling places. 4. The fourth and fifth phrases: diverse high and low forms and thoughts. 5. Diverse causes similar to external matter, referring to fields and so forth, taking external analogies. 6. Diverse individual entities: name-and-form arises together with consciousness, mutually dependent and unseparated, which is the entity of retribution. 7. Diverse root causes according with rebirth: ignorance and craving are the root, according with rebirth and seeking existence, causing existence to continue. 8. The last two phrases: diverse accumulations of the truth of suffering, meaning that the different three seekings are all causes of accumulation, yet they only accumulate the fruits of suffering; hence it is called 'diverse.' The upper phrase reveals the two seekings of desire and existence: desire for reception is the seeking of desire, where craving and grasping pursue without cease; desire for rebirth is the seeking of existence, loving rebirth in the three existences to obtain an excellent body for oneself and further gather retinue. Saying 'beginningless attachment to pleasure' reveals the faults of the above two seekings. The lower phrase is the seeking of false brahmacarya: because the mind grasps and clings, not knowing the transmigration of the three realms, it covets the small, large, and immeasurable marks of the three realms, falsely deeming them nirvāṇa—such as patting the belly as the Way, or asserting non-perception or neither-perception nor non-perception to be nirvāṇa. Eighth, in explaining habit energy (vāsanā), it is also first general, then detailed. In general it says 'habit energy'; since it carries two meanings, it cannot be restricted to the remaining traces of arhats. Although it is labeled 'habit energy,' in the detailed section it always says 'perfuming' (vāsanā). 'Perfuming' means smoking and scorching, like external fragrance. 'Habit' means practicing and learning, which pertains only to sentient beings. Practice inevitably perfumes to form a propensity; hence it is called habit energy. It is the ālaya-consciousness that serves as the perfumed, because continuously abiding as of a single category and being morally indeterminate, it can receive perfuming. The former seven evolving consciousnesses serve as the perfuming agents, because through having arising and ceasing, their power is vigorous and has increase and decrease; the perfumer and the perfumed combine and harmonize, hence it is called perfuming. This is as explained in the Mahāyānasaṃgraha and the second fascicle of the Vijñaptimātratāsiddhi. If relying on the Awakening of Faith, Suchness can also perfume internally, and Buddhas, good friends, and the like serve as external perfuming; internal and external harmonize to form a propensity. In the former [treatises], although one hears teachings and the like, it is also because consciousness can receive them that consciousness is determined to be the perfuming agent. Here both are accommodated. Since the text includes the cause perfuming and granting the fruit, etc., we definitely know that perfuming seeds to form a propensity is its meaning. In the detailed explanation, there are ten kinds of distinctions: 1. The distinction of granting fruit in the present or non-present: namely, past causes of good and evil karma arising together with present fruits is called 'functioning,' while not arising together is called 'non-functioning.' Like a person who practiced giving, now obtaining a human body, who is also constantly fond of giving, etc.; this is the habit of the cause. 2. Perfuming according to destinies: the distinction of perfuming of the paths. Like coming from the heavens and still being fresh and pure today; the habit of the path is extensively explained as in the Sūtra of the Questions of the Ṛṣi of Great Splendour and Lamp-Light; this is the habit of the fruit. The above two both contrast the past to explain the present. 3. According with sentient beings' actions: the distinction of perfuming by associating with sentient beings. This is the habit of conditions; hence one should stay far from evil and close to good, being cautious about what one habits. This is why an ancient king did not establish stables at a monastery, but established them at a slaughterhouse. 4. According with karma, etc.: the distinction of perfuming of work and defilement. 'Work' explains the word 'karma' in the sūtra, meaning productive endeavors, distinguishing it from karmic causes. Like the son of a goldsmith, who should be taught mindfulness of breathing, and so forth. Defilement habits are like a person fond of sleep, where sleeping then multiplies, etc. 5. Good, unwholesome, etc.: the distinction of perfuming of wholesome karma and so forth. This karma is precisely the karmic cause; being of the three natures such as wholesome, with respect to future fruits it is called karma. Like one who has long practiced giving, whose mind of giving becomes increasingly dense, etc. The above three explain habit energy exclusively in terms of the present life. 6. According with entering the subsequent existence: the distinction of intermediate existence (antarābhava) perfuming. The intermediate existence is what follows the fundamental existence; like a practitioner of brahmacarya who, even upon reaching the intermediate existence, has no stained desire. 7. Sequence: the distinction of perfuming in sequence with granting fruits. Namely, cultivating wholesome and unwholesome karma, and receiving fruits sequentially in the states of subsequent existence among the various destinies. Habit also accords without error with the sequence of fruits. The above two explain perfuming by looking from the present toward the subsequent. 8. Continuous, etc.: the distinction of perfuming of the cause of dhyāna that departs from the world. Namely, uncontaminated concentrations are called dhyāna that departs from the world, and cultivating uncontaminated [qualities] is their cause. Because defilements have not been severed, although one cultivates the uncontaminated, one is also pulled by defilements and pursued by defilements; reaching the uncontaminated is called 'far-reaching practice,' and 'practice' also carries the meaning of 'entering.' 9. Real and unreal: the distinction of perfuming of liberation through practice of the identical Dharma versus external non-Buddhists. 'Identical Dharma' explains 'real,' meaning that the three vehicles share the identical Buddha-Dharma. 'Different from non-Buddhists' explains 'unreal,' being called different because it is outside the Buddha-Dharma. 'Practice' is the cause of the above two. 'Liberation' is the fruit of the above two. Each has its perfuming, being fond of practicing its original dharma. One who previously cultivated the Small Vehicle, although now studying the Great, will first manifest Small Vehicle habits; the rest can be understood by analogy. This explains both the heterodox and the orthodox. Stated in terms of cultivation and realization, it also contains the marks of the remaining habits of the three vehicles. 10. The distinction of vehicle perfuming: this applies solely to the orthodox, in terms of what is seen and heard. The Chapter on Peaceful Practices of the Lotus Sūtra enjoins not associating with the two vehicles, for fear that habits would form seeds. The ten kinds above: the first seven are in terms of time, looking mutually across the three times and the three existences, clarifying that habits pertain to both good and evil; the eighth clarifies evil pursuing the good; the latter two concern the diverse habit energies of persons. Being able to comprehend all of them causes one to achieve the Tathāgata's wisdom of habit energy that has no habit energy.