大方廣圓覺修多羅了義經略疏 1.586

1.586

此下第二、明幻盡覺滿以釋前疑。然上說幻從覺生，染緣起也。此明幻盡覺滿，淨緣起也。故《論》云：「有四種法薰習義故，染法淨法起不斷絕。」染法者，以依真如法故有於無明。無明熏習真如故則有妄心。妄心熏習無明，不了真如法故，不覺念起，現妄境界。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。故《勝鬘》云：「不染而染法身。」《不增不減經》云：「法身流轉五道，名曰眾生。」《華嚴》云：「心如工畫師」等。淨緣起者，《論》云：「以有真如法故，熏習無明，則令妄心厭生死苦、樂求涅槃，以厭求故即熏習真如。自信己性，知心妄動，無前境界。修遠離法，種種方便起隨順行，不取不念，乃至久遠熏習力故，無明則滅。無明滅故心無有起，境界隨滅，心相皆盡，名得涅槃，成自然業。」然淨緣起，翻前染緣，緣無自性，染淨俱融，合法界性。起唯性起，故無斷盡，如《華嚴》說，依此方名幻盡覺滿。文中分三：一舉喻該釋前文、二法合唯譚本義、三兼拂同幻之覺。今初。

From here below is the second [section]: explaining that when illusion is exhausted, enlightenment is fulfilled, in order to resolve the previous doubt. Now, the earlier explanation that illusion arises from enlightenment was defiled pratītyasamutpāda. This explanation that when illusion is exhausted enlightenment is fulfilled is pure pratītyasamutpāda. Thus the Treatise [on the Awakening of Faith] says: "Because of the meaning of four kinds of perfuming, the arising of defiled dharmas and pure dharmas is uninterrupted." As for defiled dharmas: because it relies on the dharma of tathatā, there is avidyā. Because avidyā perfumes tathatā, there is the deluded mind. When the deluded mind perfumes avidyā, because it does not comprehend the dharma of tathatā, unawakened thoughts arise and manifest deluded objects. Because deluded objects are conditions for defiled dharmas, they perfume the deluded mind, causing it to cling in thought, create various karmas, and undergo all manner of bodily and mental suffering. Thus the Śrīmālādevī-sūtra says: "The undefiled yet defiled dharmakāya." The Sūtra of Neither Increase Nor Decrease says: "The dharmakāya transmigrating through the five destinies is called sentient beings." The Huayan [Sūtra] says: "The mind is like a master painter," and so forth. As for pure pratītyasamutpāda, the Treatise says: "Because the dharma of tathatā exists, it perfumes avidyā, causing the deluded mind to weary of the suffering of saṃsāra and joyfully seek nirvāṇa; because of this wearying and seeking, it perfumes tathatā. One has faith in one's own nature and knows that the mind moves falsely and that there are no external objects before it. Cultivating the practice of detachment, through various expedient means one undertakes conforming practice, neither grasping nor thinking, until through the power of long-term perfuming, avidyā is extinguished. Because avidyā is extinguished, the mind has no arising; external objects are extinguished along with it, the marks of the mind are completely ended, and this is called attaining nirvāṇa and accomplishing spontaneous activity." Now, pure pratītyasamutpāda reverses the former defiled conditions; conditions have no intrinsic nature, defiled and pure are both fused, uniting with the nature of the dharmadhātu. Arising is solely nature origination, and therefore has no severance or exhaustion, just as the Huayan explains; only by relying on this is it called "illusion is exhausted and enlightenment fulfilled." The text is divided into three parts: 1. Adducing an analogy that encompasses the explanation of the preceding text; 2. The application of the analogy to dharmas solely discussing the fundamental meaning; 3. Concurrently sweeping away the enlightenment that is identical to illusion. Now for the first.