大方廣佛華嚴經疏 43.6

43.6

第三「此菩薩以如是」下明入行成就。此中三：初總標章門、二「此菩薩如實知」下依章廣釋、三「佛子菩薩隨順」下總結安住。今初，有十一林：一眾生心者是總故，論云「依共」，以通是下十染淨共依故。菩薩依此而知，故名為依。下依義準之。餘十是別，不出三雜染故。論云「依煩惱業生，生是苦果。」今當第九。論釋餘七云「依共染煩惱染淨等，依定不定時」，謂次根等四同是業，故名共。隨眠即煩惱種名染，眠伏藏識令心染污故。受生即生，如前已說。餘二通三，故不出三也。二云何通？謂習氣無別體，是染淨等氣分故。三聚但是約時定不定故。論又別釋根信性欲相似之義，云「彼復定不定，時根等次第。」根等相似信等者，由下經文以根例三，故此重釋相似之義。亦須約時，故云彼復定不定時。約何論時？亦約根等四事次第也。云何次第？謂根等相似。似何等耶？謂信等故。如宿習名根，印持名解，依根起解故云次第，解必似根故云相似。習解成性，性必似解。依性起欲，欲復似性。若相似未熟時即名不定，熟名正定，全無邪定故。時依根等，論經名解為信，是信解故。十皆名稠林者，多故名林，難知曰稠。論經十林皆有行字，謂不正信義故，名心行等稠林。心行若絕，證信圓明，非稠林行。然此十名，多如〈發心品〉辯。而習氣一通於二義：一者殘習、二者種子熏習，如下當辨。

Third, from 'This bodhisattva, with such...' downward, explains the consummation of the practice of entering. Here there are three: 1. generally stating the topics; 2. from 'This bodhisattva truly knows...' downward, extensively explaining according to the topics; 3. from 'Sons of the Buddha, the bodhisattva complying with...' downward, summing up and securely abiding. Now, for the first, there are eleven thickets: 1. Sentient beings' minds are general; hence the treatise says, 'based on the shared,' because this is universally the shared basis for the ten defiled and pure below. The bodhisattva knows based on this, hence it is called 'based.' The meaning of 'based' below is to be judged accordingly. The remaining ten are particular, and do not go beyond the three afflictions. The treatise says: 'Based on affliction, karma, and birth; birth is the fruit of suffering.' This now corresponds to the ninth. In explaining the remaining seven, the treatise says: 'Based on shared defilement, defilement of affliction, purity, and so forth, based on determinate and indeterminate times.' That is, the following four—faculties and so forth—are alike karma, hence called 'shared.' Latent propensities (anuśaya) are the seeds of affliction and are called 'defilement,' because lying latent in the storehouse consciousness they cause the mind to be defiled. Taking birth is birth, as has been said before. The remaining two pervade all three, hence they do not go beyond the three. 2. How do they pervade? Latent impressions have no separate essence; they are the flavor of defilement, purity, and so forth. The three groups are merely determinate or indeterminate in terms of time. The treatise also separately explains the meaning of faculties, faith, disposition, and desires being mutually similar, saying: 'Moreover, they are determinate and indeterminate, according to the sequence of time, faculties, and so forth.' Faculties and so forth being similar to faith and so forth is because the sūtra text below uses faculties to illustrate the other three; hence it re-explains the meaning of mutual similarity here. It also must be in terms of time, hence it says 'moreover, they are determinate and indeterminate times.' In terms of what is time discussed? It is also in terms of the sequence of the four matters of faculties and so forth. What is the sequence? It means faculties and so forth are mutually similar. Similar to what? Namely to faith and so forth. Past habituation is called 'faculties'; confirming and holding is called 'understanding' (adhimukti); giving rise to understanding based on faculties is called 'sequence'; understanding must resemble faculties, hence called 'mutually similar.' Habitual understanding becomes 'disposition' (gotra); disposition must resemble understanding. Giving rise to desire based on disposition, desire again resembles disposition. If the mutual similarity is not yet mature, it is called indeterminate; when mature, it is called rightly determinate; there is no wrongly determinate at all. Time is based on faculties and so forth; the treatise translation calls understanding 'faith,' because it is faith and understanding. All ten are called 'thickets' because many is called a 'forest' (thicket), and difficult to know is called 'dense' (thicket). The sūtra used in the treatise has the word 'practice' for all ten thickets, referring to the meaning of not being true faith; hence they are called the thicket of mental activity and so forth. If mental activity is cut off, verified faith is completely luminous, not the practice of a thicket. However, most of these ten names are distinguished as in the 'Chapter on Arousing the Mind.' But latent impressions (vāsanā) universally contains two meanings: first, residual habituations; second, seed-perfuming, as will be distinguished below.