大方廣佛華嚴經隨疏演義鈔 71.32

71.32

疏「熏謂熏灼」下，第三正釋。於中二：先釋名，即《唯識》文。二「即賴耶」下，釋熏習義。於中三：一法相宗、二法性宗、三通揀濫。今初，亦《唯識》文，〈問明〉已廣，今疏文具，更略示之。論云「所熏能熏名具四義，令種生長故名熏習。何等名為所熏四義？」釋曰：疏云「即賴耶識以為所熏」者，出所熏體。唯有賴耶具四義故，得名所熏。「以恒住一類」下，即出四義。此上一句，即第一義。論云「一堅住性，若法始終一類相續，能持習氣，乃是所熏。此遮轉識及聲風等性，不堅住故，非是所熏。」二是無記性者，即第二義。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（此極善故）。」三可受熏故者，即第三義。論云「三可熏性，若法自在，性非堅密，能受習氣，乃是所熏。此揀心所及無為法，依他堅密，故非所熏（心所不自在，無為性堅密）。」四能所共相和合者，論云「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。」此義，疏家在於能熏第四合舉。疏「前七轉識以為能熏」者，即出能熏體。從「由有生滅」下，即出四義。論云「何等名為能熏四義？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。」二勢力增盛者，即第二義。論云「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。」彼疏釋云「言勝用者，謂前七識可是能熏，揀前六識異熟生者，及第八心王心所，雖是能緣而不強盛，不名為勝，故非能熏。」三有增減故者，即第三義。論云「三有增減，若有勝用可增可減，攝根習氣，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。」疏「能所共相和合故名熏習」者，即合辨第四能熏。第四，論云「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（自他不得互熏，前後不得互熏）。」論云「唯七轉識及彼心所有此勝用而增減者，具此四義，可是能熏。」釋曰：所以能所第四合者，有二義故。一以二種第四但能所異，言全同故；二用此文別，為總結故。論結云「如是能熏與所熏識俱生俱滅，熏智義成，令所熏中種子生長，如熏苣勝，容名熏習。」

Regarding the commentary’s text from “Perfuming means to fumigate and scorch” onward: this is the third [part], the direct explanation. Within this there are two: first, explaining the name, which is the text of the *Vijñaptimātratāsiddhi*; second, from “That is, the ālaya[-vijñāna]” onward, explaining the meaning of perfuming (vāsanā). Within this there are three: first, the Dharma-characteristic school; second, the Dharma-nature school; third, general elimination of misconceptions. Now, the first is also the text of the *Vijñaptimātratāsiddhi*. The chapter “Clarifying Questions” has already elaborated on it; now the commentary text contains it completely, so it is briefly indicated again here. The treatise says: “What is perfumed and that which perfumes are each endowed with four characteristics; because they cause the seeds to grow, it is called perfuming. What are the four characteristics of what is perfumed?” Explanation: when the commentary says “taking the ālaya-vijñāna as what is perfumed,” it brings out the essence of what is perfumed. Only the ālaya is endowed with the four characteristics, and therefore it receives the name of “what is perfumed.” From “Because it perpetually abides in a single category” onward, it brings out the four characteristics. This single preceding sentence is the first characteristic. The treatise says: “First, the nature of enduring steadfastly: if a dharma is a continuous succession of a single category from beginning to end, capable of holding habit-energy, then it is what is perfumed. This excludes the evolving consciousnesses, sound, wind, and so forth, because their nature does not endure steadfastly, and thus they are not what is perfumed.” “Second, being indeterminate in nature” is the second characteristic. The treatise says: “Second, indeterminate nature: if a dharma is even and without conflict, capable of accommodating habit-energy, then it is what is perfumed. This excludes wholesome and defiled [dharmas], whose power is overwhelmingly strong so that they accommodate nothing, and thus are not what is perfumed. On this account, the eighth pure consciousness of the Tathāgata only carries old seeds and does not newly receive perfuming (because it is supremely wholesome).” “Third, because it is receptive to perfuming” is the third characteristic. The treatise says: “Third, the nature of being receptive to perfuming: if a dharma is sovereign and its nature is not solid and dense, being capable of receiving habit-energy, then it is what is perfumed. This excludes mental factors and unconditioned dharmas, which are dependently arisen and solid and dense, and therefore are not what is perfumed (mental factors are not sovereign, and the unconditioned is solid and dense in nature).” “Fourth, concordant harmony between the agent and recipient [of perfuming]”: the treatise says, “Fourth, having the nature of mutual concordance with that which perfumes: if it is at the same time and same place as that which perfumes, neither identical nor distinct, then it is what is perfumed. This excludes another’s body or preceding and succeeding moments, which lack the meaning of concordance, and thus are not what is perfumed.” This meaning is presented together by the commentator under the fourth [characteristic] of that which perfumes. When the commentary says “taking the previous seven evolving consciousnesses as that which perfumes,” it brings out the essence of that which perfumes. From “Because there is arising and ceasing” onward, it brings out the four characteristics. The treatise says: “What are the four characteristics of that which perfumes? First, having arising and ceasing: if a dharma is impermanent and capable of function to grow habit-energy, then it is that which perfumes. This excludes the unconditioned, which is unchanging before and after and lacks the function of growth, and thus is not that which perfumes.” “Second, possessing augmented power” is the second characteristic. The treatise says: “Second, having superior function: if having arising and ceasing, its power is augmented and capable of inducing habit-energy, then it is that which perfumes. This excludes the mind and mental factors of ripening, whose power is weak and inferior, and thus are not that which perfumes.” That commentary explains: “Regarding ‘superior function,’ it means that the previous seven consciousnesses can be that which perfumes; this excludes those arising from ripening among the previous six consciousnesses, as well as the eighth mental king and its mental factors, which, although capable of cognizing objects, are not strong and powerful, are not termed ‘superior,’ and thus are not that which perfumes.” “Third, because there is increase and decrease” is the third characteristic. The treatise says: “Third, having increase and decrease: if having superior function, it can increase and decrease, gathering habit-energy of the faculties, then it is that which perfumes. This excludes the fully perfected wholesome dharmas of the Buddha fruition, which neither increase nor decrease, and thus are not that which perfumes. If those were capable of perfuming, they would not be consummate, and there would be superiority and inferiority among the Buddha fruitions before and after.” When the commentary says “because agent and recipient harmonize together, it is called perfuming,” it combines and examines the fourth characteristic of that which perfumes. As for the fourth, the treatise says: “Fourth, operating in concordance with what is perfumed: if it is at the same time and in the same place as what is perfumed, neither identical nor distinct, then it is that which perfumes. This excludes another’s body or preceding and succeeding moments, which lack the meaning of concordance, and thus are not that which perfumes (self and other cannot mutually perfume each other; before and after cannot mutually perfume each other).” The treatise says: “Only the seven evolving consciousnesses and their mental factors possess this superior function with increase and decrease; being endowed with these four characteristics, they can be that which perfumes.” Explanation: the reason why the fourth characteristics of the agent and recipient are combined is that there are two points: first, because the two fourth characteristics differ only in agent and recipient, while their phrasings are completely identical; second, this distinct text is used to make a general conclusion. The treatise concludes: “In this way, that which perfumes and the consciousness which is perfumed arise together and cease together, so that the meaning of perfuming cognition is established, causing the seeds within what is perfumed to grow, just as in the perfuming of sesame seeds; only then does it warrant the name of perfuming.”