新華嚴經論 28.5

28.5

十一又知習氣種種相行不行差別相者，明此位菩薩知習氣行不行差別相。隨趣熏習相者，明隨天人六道受生隨趣習氣相，謂不依境得隨眾生行。熏習相者，明見他所作之行隨事起染，善惡例知。隨業煩惱熏習相者，謂不依他境而自起故。如是熏習悉皆知之。善不善無記熏習相者，雖行善雖行不善，不記善不記不善，是無記熏習相。隨入後有熏習相者，如是無記，還成後生所熏種子，亦皆知之。次第熏習相者，如有三界業，何業種子勝，依所勝業次第熏習。又如十住、十行、十迴向、十地，一一次第熏習相故，不斷煩惱。遠行不捨熏習相者，即是第七具足方便，住第七遠行地，八萬四千煩惱悉皆同事故。實非實熏習相者，若實若虛悉皆知見。見聞親近聲聞獨覺菩薩如來熏習相者，親近二乘，厭苦修空捨大悲習。親近菩薩，修空破我，成大慈悲習。親近如來，成就根本普光明智，圓該法界，具普賢行習。已上知諸習氣相。

Eleventh, further, knowing the various characteristics of habit energies, the differentiated characteristics of being active and inactive: this explains this stage's bodhisattva knowing the differentiated characteristics of habit energies being active and inactive. As for the characteristic of perfuming according to destiny: this explains the characteristics of habit energies according to destiny when taking birth according to the six destinies of devas, humans, and so on, meaning they do not rely on external objects but follow the actions of sentient beings. As for the characteristic of perfuming: this explains that seeing the actions performed by others, one gives rise to defilement according to the event, and good and evil are understood by analogy. As for the characteristic of habit energy perfuming according to karma and defilements: this means they arise on their own without relying on other objects. Such perfuming is completely known. As for the characteristic of wholesome, unwholesome, and indeterminate perfuming: although practicing good or practicing evil, neither recording good nor recording evil is the characteristic of indeterminate perfuming. As for the characteristic of perfuming that enters future existences: such indeterminate [karma] in turn becomes the perfumed seeds of future births, which are also completely known. As for the characteristic of sequential perfuming: if there is karma of the three realms, whichever karma's seed is superior, one is perfumed sequentially according to that superior karma; again, just as in the ten abodes, ten practices, ten dedications of merit, and ten grounds, each has its characteristic of sequential perfuming, defilements are not severed. As for the characteristic of going far without abandoning perfuming: this is the seventh ground of complete skillful means; abiding on the seventh ground of Going Far, the eighty-four thousand defilements are all transformed into the same work. As for the characteristic of real and unreal perfuming: whether real or unreal, it is completely seen and known. As for the characteristic of perfuming from seeing, hearing, and being close to śrāvakas, pratyekabuddhas, bodhisattvas, and Tathāgatas: being close to the two vehicles, one develops the habit of wearying of suffering, cultivating emptiness, and abandoning great compassion; being close to bodhisattvas, one develops the habit of cultivating emptiness, breaking down the self, and accomplishing great kindness and compassion; being close to Tathāgatas, one accomplishes the habit of the fundamental, universally luminous wisdom, perfectly encompassing the dharmadhātu and being complete with the practices of Samantabhadra. The above concerns knowing the characteristics of all habit energies.