大方廣佛華嚴經疏 43.12

43.12

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.