大方廣佛華嚴經隨疏演義鈔 71.32

71.32

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.”