大方廣佛華嚴經隨疏演義鈔 32.26

32.26

疏「以上八識為能所熏展轉為因常流轉」等者，釋第三句也。前七為能熏，第八為所熏，故通云八識為能所熏。七熏八種，七是八因；八含七種，八是七因，故云展轉。又依種起現，現復持種，故展轉無窮。然此能熏所熏通性相宗。先依法相宗說，《唯識》第二廣顯其義。論云「依何等義立熏習名（問也）？所熏能熏各有四義，令種生長，故名熏習（此總答也）。何等名為所熏四義（別徵）？一堅住性。若法始終一類相續，能持習氣，乃是所熏。此遮轉識及風聲等。性不堅住，故非所熏。」釋曰：轉識謂七轉識，兼含心所。若許七識能持種者，初地已破四惑，應失一切有漏種子。已轉七識成平等性，猶有有漏種者，明是八識能持。言風聲等者，此揀根塵，以間斷相顯，故偏語之。理實等字，等取根塵及法處所攝色等一切皆揀，至無色界即無色故。入滅定等心亦無，故名不堅住。論云「二無記性，若法平等無所違逆，能容習氣乃是所熏。此遮善染，勢力強盛無所容納，故非所熏。由此如來第八淨識，唯帶舊種非新受熏。」釋曰：善染如沈麝韮蒜等，故不受熏。無記如素帛，故能受熏。佛第八識以極善故，亦非所熏，唯於因中曾所熏故，帶彼舊種。論曰「三可熏性，若法自在性非堅密，能受習氣，乃是所熏。此遮心所及無為法，依他堅密，故非所熏。」釋曰：第八心王得自在故。自在故，可是所熏。第八同時五種心所體非自在，故非所熏。無為之法體，又堅密如金石等，故非所熏。論曰「四與能熏共和合性。若與能熏同時同處、不即不離，乃是所熏。此遮他身剎那前後無和合義，故非所熏。」釋曰：他身即上同處無有，以他身識為我所熏故。剎那前後即上同時，揀於經部前念之識熏後念故。論「唯異熟識具斯四義，可是所熏，非心所等。」釋曰：此總結也。非心所者，即第八同時心所，等取所餘，如上所揀。論曰「何等名為能熏四義？」釋曰：徵也。論曰「一有生滅。若法非常，能有作用生長習氣，乃是能熏。此遮無為，前後不變無生長用，故非能熏。二有勝用。若有生滅勢力增盛，能引習氣，乃是能熏。此遮異熟心心所等，勢力羸劣，故非能熏。」釋曰：勝用有二，一能緣勝用，即揀諸色為相分熏，非能緣熏；二強盛勝用，謂不任運起，即揀別類異熟心等，有緣慮用、無強盛用，為相分熏，非能緣熏。由斯色等有強盛用、無能緣用，異熟心等有能緣用、無盛強用，諸不相應法二用俱無，皆非能熏。論曰「三有增減。若有勝用，可增可減，攝植習氣，乃是能熏。此遮佛果，圓滿善法無增無減，故非能熏。彼若能熏便非圓滿，前後佛果應有勝劣。」釋曰：有增減者，第七末那至無漏位亦有增減，唯除佛果。言有勝劣者，前佛應勝，以熏無漏種子多故。論曰「四與所熏和合而轉。若與所熏同時同處不即不離，乃是能熏。此遮他身剎那前後無和合義，故非能熏。」釋曰：此第四義，大同所熏。上二皆云共和合者，和合即是相應異名。論曰「唯七轉識及彼心所有勝勢用，而有增減者，具此四義，可是能熏。」釋曰：上結能熏。論云「如是能熏與所熏識，俱生俱滅，熏習義成。令所熏中種子生長，如熏苣勝容名熏習。」上來皆是法相宗意。下經數數有熏習義，莫厭文繁。第二法性宗者，上法相宗所熏第三、能熏第一，正揀真如受熏之義。今法性宗亦七識等而為能熏，八為所熏。其第八中，以如來藏隨緣成立，含有生滅不生滅義，故熏第八即熏真如。故《起信論》云「復次有四種法熏習義故，染法淨法起不斷絕。云何為四？一者淨法，名為真如。二者一切染因，名為無明。三者妄心，名為業識。四者妄境界，所謂六塵。熏習義者，如世間衣服實無於香，若人以香而熏習故，則有香氣。此亦如是，真如淨法實無於染，但以無明而熏習故，則有染相。無明染法實無淨業，但以真如而熏習故，則有淨用。云何熏習起染法不斷？所謂以依真如法故有於無明，以有無明染法因故即熏習真如，以熏習故則有妄心，以有妄心故則熏習無明，不了真如法故不覺念起現妄境界，以有妄境界染法緣故即熏習妄心，令其念著造種種業，受於一切身心等苦。」廣如彼論。是則真如亦為能熏亦能受熏。故《楞伽》云「不思議熏、不思議變，是現識因。謂不可熏而熏，故名不思議熏。真如不變而隨緣成立，名不思議變，亦即不染而染也。」藏和尚云：「妄心通業識及事識，今據其本，言業識耳。言熏習故有染相者，真如本無相，隨熏現相。又顯妄法無體，故但云相。此釋經中『如來藏為惡習所熏』等。上即生滅門中。真如言有淨用者，此是生滅門中本覺真如，故有熏義。真如門中則無此義，由此本覺內熏不覺，令成厭求反流順真，故云用也。此釋經中『由如來藏故能厭生死苦樂求涅槃』也。《涅槃經》云『闡提之人，佛性力故，還生善根。』彼言佛性力者，即此本覺內熏之力耳。良以一識含此二義，更互相熏遍生染淨也。此中佛者是覺性者，是本故名本覺。」餘如彼說。

As for the commentary's: "The above eight consciousnesses serve as the perfuming and the perfumed, mutually serving as cause and constantly cycling...", this explains the third line [of the verse]. The first seven consciousnesses are the perfuming, and the eighth consciousness is the perfumed; thus it is collectively stated that the eight consciousnesses serve as the perfuming and the perfumed. The seven perfume the seeds of the eighth, so the seven are the cause of the eighth; the eighth holds the seeds of the seven, so the eighth is the cause of the seven—hence it is said to be "mutual." Furthermore, depending on the seeds, actualities arise, and the actualities in turn preserve the seeds, cycling thus without end. Yet this notion of the perfuming and the perfumed is shared by both the Faxiang and Faxing traditions. Explaining first according to the Faxiang school, the second fascicle of the Vijñaptimātratāsiddhi extensively expounds its meaning. The treatise says: "On what grounds is the name 'perfuming' established? (a question). The perfumed and the perfuming each possess four criteria; causing seeds to be produced and to grow, it is therefore called perfuming (this is the general answer). What are the four criteria of the perfumed? (a specific inquiry). First, endurance. If a phenomenon continues of one type from beginning to end, able to retain impregnations, then it is the perfumed. This excludes the evolving consciousnesses, wind, sound, and so on. Their nature does not endure, so they are not the perfumed." Commentary: "Evolving consciousnesses" refers to the seven evolving consciousnesses, also subsuming the mental factors. If one held that the seven consciousnesses could hold seeds, then having shattered the four afflictions at the first bhūmi, all contaminated seeds would be lost. Since the seven consciousnesses have already been transformed into the equality nature and yet contaminated seeds still remain, it is clear that the eighth consciousness holds them. As for "wind, sound, and so on," this singles out the faculties and objects, mentioning them specifically because their characteristic of discontinuity is obvious. In truth, the word "and so on" encompasses and excludes faculties, objects, the form subsumed under the base of mental objects, and everything else; when arriving at the formless realm there is no form at all. Upon entering the cessation attainment, the mind is also absent; hence they are named "not enduring." The treatise says: "Second, indeterminate nature. If a phenomenon is neutral and non-opposing, able to accommodate impregnations, then it is the perfumed. This excludes wholesome and afflicted states; their force is strong and intense and accommodates nothing, so they are not the perfumed. For this reason, the Tathāgata's eighth, pure consciousness only carries old seeds and does not newly receive perfuming." Commentary: Wholesome and afflicted states are like aloeswood, musk, leeks, and garlic, and thus do not receive perfuming. The indeterminate is like plain white silk, and thus can receive perfuming. The Buddha's eighth consciousness, being exceedingly wholesome, is also not the perfumed; only because it was formerly perfumed in the causal stage does it carry those old seeds. The treatise says: "Third, susceptibility to being perfumed. If a phenomenon is autonomous and its nature is not dense and solid, able to receive impregnations, then it is the perfumed. This excludes mental factors and unconditioned phenomena; being other-dependent or dense and solid, they are not the perfumed." Commentary: The king of mind of the eighth consciousness attains autonomy; because it is autonomous, it can be the perfumed. The five types of mental factors concomitant with the eighth are not autonomous in essence, so they are not the perfumed. The essence of unconditioned phenomena is dense and solid like metal or stone, so they are not the perfumed. The treatise says: "Fourth, sharing a state of concordant integration with the perfuming. If it is at the same time, in the same place, and neither identical with nor separate from the perfuming, then it is the perfumed. This excludes another's body, or preceding and succeeding moments, which lack the criterion of concordant integration, so they are not the perfumed." Commentary: "Another's body" means lacking the aforementioned "in the same place," for another body's consciousness cannot be perfumed by oneself. "Preceding and succeeding moments" refers to the aforementioned "at the same time," excluding the Sautrāntika view that the consciousness of a prior thought perfumes that of a subsequent thought. The treatise says: "Only the ripening consciousness possesses these four criteria and can be the perfumed, not the mental factors and the rest." Commentary: This is the general conclusion. "Not the mental factors" means the mental factors concomitant with the eighth; "and the rest" encompasses the remaining ones excluded above. The treatise says: "What are the four criteria of the perfuming?" Commentary: An inquiry. The treatise says: "First, having arising and ceasing. If a phenomenon is impermanent, able to possess the activity of producing and growing impregnations, then it is the perfuming. This excludes the unconditioned; being unchanging before and after and lacking the function of producing and growing, it is not the perfuming. Second, having superior function. If, possessing arising and ceasing, its power is intensified and able to induce impregnations, then it is the perfuming. This excludes ripening mind and mental factors and the like; their power being weak and inferior, they are not the perfuming." Commentary: Superior function is twofold: first, the superior function of cognising an object, which excludes various forms from being object-aspect perfuming rather than cognising perfuming; second, the superior function of being powerful and intense, meaning not arising effortlessly, which excludes differentiated classes of ripening mind, etc., which have the function of cognising thoughts but lack powerful function, thus being object-aspect perfuming and not cognising perfuming. Therefore, forms and the like have powerful function but lack cognising function; the ripening mind and the like have cognising function but lack powerful function; non-concomitant phenomena lack both functions: all of these are not the perfuming. The treatise says: "Third, having increase and decrease. If it has superior function, can increase and decrease, and implants impregnations, then it is the perfuming. This excludes the fruit of Buddhahood; the completely fulfilled wholesome phenomena have neither increase nor decrease, and thus are not the perfuming. If that were able to perfume, it would not be completely fulfilled, and there would be superiority and inferiority between earlier and later fruits of Buddhahood." Commentary: Regarding "having increase and decrease," the seventh manas also has increase and decrease up to the undefiled stage; only the fruit of Buddhahood is excluded. As for "there would be superiority and inferiority," an earlier Buddha would be superior because of perfuming more undefiled seeds. The treatise says: "Fourth, occurring in concordant integration with the perfumed. If it is at the same time, in the same place, and neither identical with nor separate from the perfumed, then it is the perfuming. This excludes another's body, or preceding and succeeding moments, which lack the criterion of concordant integration, so they are not the perfuming." Commentary: This fourth criterion is largely the same as that for the perfumed. Both above state "concordant integration"; "integration" is another name for concordance. The treatise says: "Only the seven evolving consciousnesses and their mental factors that have superior power and function, and possess increase and decrease, meet these four criteria and can be the perfuming." Commentary: The above concludes the perfuming. The treatise says: "In this way, the perfuming and the perfumed consciousness arise together and cease together, and the meaning of perfuming is established. Causing the seeds within the perfumed to grow is like perfuming sesame seeds, whereby it receives the name 'perfuming'." All of the above represents the perspective of the Faxiang school. The sūtra below repeatedly contains the meaning of perfuming, so do not begrudge the extensive text. Second, regarding the Faxing school: in the Faxiang school above, the third criterion of the perfumed and the first criterion of the perfuming directly exclude the notion that tathatā receives perfuming. Now in the Faxing school, the seven consciousnesses and the rest also serve as the perfuming, and the eighth serves as the perfumed. Within this eighth, because the tathāgatagarbha is established in concordance with conditions and contains the meanings of both arising-and-ceasing and non-arising-and-ceasing, perfuming the eighth is just perfuming tathatā. Therefore the Awakening of Faith says: "Furthermore, because there are four kinds of phenomena with the function of perfuming, defiled phenomena and pure phenomena arise without interruption. What are the four? First, the pure phenomenon, named tathatā. Second, the cause of all defilement, named avidyā. Third, the deluded mind, named the activity-consciousness. Fourth, deluded objective realms, namely the six sensory dusts. As for the meaning of perfuming, it is like clothes in the world that have no actual fragrance, but if someone perfumes them with incense, they then have fragrance. This is also like that: the pure phenomenon of tathatā has no actual defilement, but only because it is perfumed by avidyā does it have the characteristic of defilement. The defiled phenomenon of avidyā has no actual pure activity, but only because it is perfumed by tathatā does it have pure functioning. How does perfuming cause defiled phenomena to arise without interruption? Because avidyā exists based on the phenomenon of tathatā, and because the defiled causal phenomenon of avidyā exists, it immediately perfumes tathatā. Because it perfumes it, the deluded mind then exists. Because the deluded mind exists, it immediately perfumes avidyā. Because it does not comprehend the phenomenon of tathatā, unawakened thoughts arise and manifest deluded objective realms. Because the defiled condition of deluded objective realms exists, it immediately perfumes the deluded mind, causing it to cling in thought, create various karmas, and experience all sufferings of body and mind." This is expounded at length in that treatise. Thus tathatā is both the perfuming and capable of receiving perfuming. Therefore the Laṅkāvatāra says: "Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness. Perfuming what cannot be perfumed is named 'inconceivable perfuming'. Tathatā, without changing, is established in concordance with conditions; this is named 'inconceivable transformation', which is also to be defiled without being defiled." Preceptor Fazang stated: "'Deluded mind' encompasses both the activity-consciousness and the evolving consciousness of affairs; here, resting on their root, it speaks only of the activity-consciousness. When it says 'because of perfuming there is the characteristic of defilement,' tathatā originally has no characteristics, but manifests characteristics according to perfuming. Furthermore, to reveal that deluded phenomena lack an essence, it speaks only of 'characteristics'. This explains the sūtra passage stating that 'the tathāgatagarbha is perfumed by bad habits,' etc. The above is within the gate of arising and ceasing. When it says that tathatā has pure functioning, this is the original enlightenment tathatā within the gate of arising and ceasing; hence it has the meaning of perfuming. Within the gate of tathatā, this meaning does not exist. Because this original enlightenment internally perfumes non-enlightenment, causing it to form revulsion and seeking, reversing the flow and conforming with truth, it is called 'functioning'. This explains the sūtra passage stating: 'Because of the tathāgatagarbha, one can feel revulsion toward the suffering of birth and death and joyfully seek nirvāṇa.' The Nirvāṇa Sūtra says: 'Due to the power of the Buddha-nature, an icchantika generates wholesome roots once again.' What that calls 'the power of the Buddha-nature' is precisely this power of internal perfuming by original enlightenment. It is truly because a single consciousness contains these two meanings that they mutually perfume each other and universally generate defilement and purity. Here, 'Buddha' means the nature of awakening; being the origin, it is named 'original enlightenment'." The rest is as explained there.