大方廣佛華嚴經疏 43.7

43.7

第二依章廣釋，文分九段，以解性欲合一例故。今初心中三，謂總、別、結。別中略舉十門，攝之為八，二三、後二合故。一差別相，心意及識六種別故。此八緣境許得齊起，故名雜起。又雜起者必與所俱，極少猶有遍行五故。二「速轉」下二句明行相，四相遷流故。速即是住，住體輕危速就異故。轉者是異，壞即是滅，不壞是生故。論經但一句，云「輕轉生不生相」，論云「住異生滅行故」。三無形質者，第一義相觀彼心離心故。云何離？謂心身不可得故。身者體，依聚義，即同《起信》心體離念等。四無邊際，即自相順行無量境界取故。取境不同，故名為自。上之四相，初一是所相、二是能相，此二並心之相；三是心之空性，性相不同，合為心體；四即心用。此四並通染淨。後四明淨心隨緣，由第五隨煩惱緣成六七，隨業生緣成第八。謂第五清淨者，自性不染相，即自覺聖智真妄所依不空性也，染而不染名自性淨。次下二句即不染而染，謂六垢無垢者，即同煩惱不同煩惱相，隨緣有垢性恒離故。七縛不縛者，同使不同使相義不異，前但種現有別耳。八有二句同名因相，隨因受生故，菩薩以幻智願力生故，餘眾生隨業諸趣生故。

Second, the extensive explanation according to the topics is divided into nine sections, because understanding, disposition, and desire are combined as one pattern. Now, in the first, regarding the mind, there are three: the general, the particular, and the conclusion. In the particular, it briefly raises ten gates, subsuming them into eight, because the second and third, and the last two, are combined. 1. The mark of differentiation: because the six kinds of mind (citta), intellect (manas), and consciousness (vijñāna) are distinct. These eight, when perceiving objects, are allowed to arise simultaneously, hence called 'variously arising.' Moreover, 'variously arising' means that they must be accompanied by their co-arising factors; at the very least, there are still the five omnipresent mental factors. 2. From 'rapidly turning' downward, two phrases explain the activity-marks, because the four marks shift and flow. 'Rapid' is abiding, because the essence of abiding is light and precarious, quickly moving to change. 'Turning' is change; 'destruction' is cessation, and 'non-destruction' is arising. The sūtra used in the treatise has only one phrase, saying 'lightly turning, the marks of arising and non-arising,' and the treatise says, 'because of the activity of abiding, change, arising, and cessation.' 3. 'Having no physical form' is the mark of ultimate truth, contemplating that mind as divorced from mind. How is it divorced? That is, the body of the mind cannot be apprehended. 'Body' is essence, relying on the meaning of aggregation, which is identical to the mind's essence being divorced from thought in the Awakening of Faith. 4. 'Boundless' is the self-mark, according with and taking countless spheres of objects. Because the grasped objects differ, it is called 'self.' Among the above four marks, the first is what is marked, and the second is what marks; these two together are the marks of the mind. The third is the mind's empty nature; nature and mark differ, but combine as the mind's essence. The fourth is the mind's function. These four universally apply to both defilement and purity. The latter four explain the pure mind according with conditions: based on the fifth, according with the condition of affliction, it forms the sixth and seventh; according with the condition of karma and birth, it forms the eighth. That is, the fifth, 'purity,' is the mark of self-nature being undefiled, which is the non-empty nature relied upon by both the true and the false of self-realized noble wisdom; being defiled yet undefiled is called 'pure by self-nature.' The next two phrases below are being undefiled yet defiled: that is, 'with or without defilement' (mala) is identical to the marks of being identical with affliction or not identical with affliction, because while according with conditions there is defilement, the nature is constantly free from it. 7. 'Bound or unbound' is identical to the marks of being identical with latent affliction or not identical with latent affliction, the meaning of which is not different from the previous, differing only in seeds and manifest activity. 8. There are two phrases together called the causal mark, because one receives birth according to causes: bodhisattvas take birth through the power of illusory wisdom and vows, while other sentient beings take birth in various destinies according to karma.