大方廣佛華嚴經疏 43.6

43.6

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.