大毘盧遮那成佛經疏 2.90

2.90

經云「祕密主！一二三四五再數，凡百六十心，越世間三妄執，出世間心生，乃至四分之一度於信解」者，亦是答諸心想及心殊異也。由有無明故，生五根本煩惱心，謂貪、嗔、癡、慢、疑。所以不說五見者，以屬見煩惱多在六十心中也。此五根本煩惱，初再數為十，第二再數成二十，第三再數成四十，第四再數成八十，第五再數成一百六十心，故云「一二三四五再數，成百六十心」也。以眾生煩惱心常依二法、不得中道，故隨事異名輒分為二。就此二中，復更展轉細分之，其名相具如十萬偈中說。若更約上中下九品等，乃至成八萬塵勞，廣則無量。譬如從一種子生五根本，於一根本皆破為二枝，至第五破則成百六十心小枝。從此復更離分，則條葉不可勝計。又如劫初時人皆化生、以念為食，身光自然安樂無礙。然以不知心實相故，稍貪著地肥，由食味多少，色貌隨異，是非勝負之心猶此而生。以有憍慢心故，福利衰減地肥隱沒，乃至地膚林藤亦復不現。次食自然粳米，始有男女之類，婬盜殺妄等種種非法次第而起。是事《阿含》中廣明。從是以來，有種種族姓、種種方俗，起種種業煩惱結、成種種眾生趣、造種種五陰之身，自非一切智人，則不能究其條末。諸阿闍梨所以為此喻者，欲表一無明心隨事離分，即成阿僧祇妄執也。越世間三妄執出世間心生者，若以淨菩提心為出世間心，即是超越三劫瑜祇行。梵云劫跛，有二義：一者時分、二者妄執。若依常途解釋，度三阿僧祇劫得成正覺。若祕密釋，超一劫瑜祇行，即度百六十心等一重麁妄執，名一阿僧祇劫。超二劫瑜祇行，又度一百六十心等一重細妄執，名二阿僧祇劫。真言門行者，復越一劫，更度百六十心等一重極細妄執，得至佛慧初心，故云三阿僧祇劫成佛也。若一生度此三妄執，則一生成佛，何論時分耶？然就第一重內，最初解了唯蘊無我時，即名出世間心生也。度世間六十心，離我倒所生三毒根本，名越三妄執也。復次有三妄執，所謂根、境、界淹留修行。根謂六根、境謂六塵、界謂六識界，以內外十二界即是根境，故合言之。此是三果學人所留滯處，故云淹留修行也。復次有三妄執，所謂業、煩惱株杌及無明種子，即是無學聖人所斷最難斷處凡有三種三妄執也。學摩訶衍人，初得出世初心，與小乘見道適齊，然不墮聲聞正位。所以爾者，由彼從初發心即知心性但為我倒所覆，未得現前。爾時諦觀陰界入等悉從緣生、無常變異，是中何者是神耶？作如是推求，即了神本不生，度無量見網，淨菩提心少分增明。由得菩提心勢力，所以不墮二乘地也。然彼行者有法執當心，若修禪定道品種種諸度時，雖不於中起諸我倒，而心住於禪慧等法稽留淹滯，不能速至菩提。以非如實巧度，故名淹留修行也。然亦稍離下地三執，能拔業煩惱根本無明種子。生十二因緣知，如是甚深之法，有佛無佛性相常爾。如前所說，建立淨、不建立無淨等種種宗計皆不相應，乃至長爪、先尼諸大論師等，自心以智慧利根推求諸法實相，皆亦不能圖度。此十二因緣義，如《稻芉》等經廣明。言湛寂者，寂是不生義，謂五根本煩惱及百六十隨煩惱等皆畢竟不生，故名為寂。湛者是甚深義，譬如清潭萬仞、澄恬鏡徹，臨視之者不測淺深，故說云三獸渡河，各隨足迹之所至處，獨有大香象王能漸次深進入到其源底耳。此中有三乘之人同以無言說道得諸法實相，然聲聞入法性最淺，故厭怖生死，自謂已得涅槃，生滅度想。辟支佛所入差深，故於生死不甚忩遽，然不能以方便力發起大悲。菩薩悟如是法時，即知是心垢漸除，所以淨心漸現，爾時便得菩提心務力，能以不住道學種種度門。故同前共一法中，而昇沈有異也。

The sūtra says: 'Lord of Secrets! One, two, three, four, five recounted, altogether one hundred and sixty minds, transcending the three worldly false attachments, the supramundane mind arises, up to crossing over one quarter in faith and understanding.' This also answers regarding the various mental conceptualizations and the differentiations of mind. Because of ignorance, the five fundamental afflictive minds arise, namely greed, anger, delusion, pride, and doubt. The reason the five views are not mentioned is that they belong to the afflictions of views, which are mostly included within the sixty minds. These five fundamental afflictions: the first recount makes ten; the second recount makes twenty; the third recount makes forty; the fourth recount makes eighty; the fifth recount makes one hundred and sixty minds. Thus it says: 'One, two, three, four, five recounted, making one hundred and sixty minds.' Because the afflictive minds of sentient beings constantly rely on dual dharmas and do not attain the middle path, they are continually bifurcated according to differing names corresponding to phenomena. Within these two, they are further progressively subdivided into finer details; their names and marks are fully explained as in the One Hundred Thousand Verses. If they are further categorized by the nine grades—superior, middling, and inferior—they eventually comprise eighty thousand defilements; in broad terms, they are limitless. For example, from a single seed arise five roots, and from each single root, it splits into two branches; reaching the fifth splitting, it forms the one hundred and sixty minds as small branches. If from this they diverge further, the twigs and leaves become incalculable. Again, it is like the beginning of the kalpa, when human beings were all born apparitionally, feeding on thought, their bodily radiance naturally serene and unhindered. Yet, not knowing the true reality of the mind, they gradually became greedy and attached to the earth's fatness. Due to the differing amounts of the food's taste they consumed, their appearances varied accordingly, and minds of right and wrong, victory and defeat arose from this. Because of having arrogant minds, their blessings and virtues dwindled, the earth's fatness vanished, and eventually even the earth-skin, forests, and vines ceased to appear. Next they consumed naturally growing nonglutinous rice, and only then did the classifications of male and female emerge, with various unlawful acts—such as sexual misconduct, theft, killing, and lying—arising successively. This matter is extensively clarified in the Āgamas. From then on, there have been various clans and surnames, various regional customs, giving rise to various karma-affliction bonds, forming various destinies of sentient beings, and creating various bodies of the five aggregates. Unless one is an omniscient person, one cannot fathom their branches and extremities. The reason the masters offer this analogy is to demonstrate that a single mind of ignorance, bifurcating according to phenomena, becomes asaṃkhyeya false attachments. Regarding 'transcending the three worldly false attachments, the supramundane mind arises': if one takes the pure bodhicitta as the supramundane mind, this means transcending the three kalpas of yogic practice. The Sanskrit word kalpa has two meanings: first, a period of time; second, false attachment. According to the conventional explanation, by crossing over three asaṃkhyeya kalpas one attains right awakening. According to the esoteric explanation, transcending one kalpa of yogic practice means crossing over a layer of coarse false attachments, such as the one hundred and sixty minds, which is named one asaṃkhyeya kalpa. Transcending two kalpas of yogic practice means crossing over another layer of subtle false attachments, such as the one hundred and sixty minds, which is named two asaṃkhyeya kalpas. A practitioner of the mantra gateway, transcending yet another kalpa, crosses over still another layer of extremely subtle false attachments, such as the one hundred and sixty minds, and is able to reach the initial mind of buddha wisdom; thus it is said that 'in three asaṃkhyeya kalpas one becomes a buddha.' If one crosses over these three false attachments in a single lifetime, one becomes a buddha in a single lifetime—what need is there to speak of time periods? However, within the first layer, at the time when one initially comprehends that there are only aggregates and no self, this is called the arising of the supramundane mind. Crossing over the sixty worldly minds and leaving behind the root of the three poisons produced by the inversion of a self is called 'transcending the three false attachments.' Furthermore, there are three false attachments: namely, lingering practice regarding the faculties, objects, and realms. 'Faculties' refers to the six faculties; 'objects' refers to the six dusts; 'realms' refers to the six consciousness realms. Since the twelve internal and external realms are simply the faculties and objects, they are stated together. This is where trainees of the three fruits become stuck, hence it is called 'lingering practice.' Furthermore, there are three false attachments: namely, the stumps of karma and afflictions, and the seed of ignorance, which are the most difficult places for the non-trainee sages to sever. Altogether there are three kinds of three false attachments. When a practitioner of Mahāyāna initially attains the first supramundane mind, it is exactly equal to the path of seeing in the Hīnayāna, yet they do not fall into the fixed status of a śrāvaka. The reason is that, from their initial resolve, they know that the nature of mind is merely obscured by the inversion of a self and has not yet become manifest. At that time, carefully contemplating the aggregates, realms, and sense fields as all arising from conditions, being impermanent and subject to change, [they think:] 'Where in this is the spirit?' Making such an inquiry, they realize that the spirit is originally unborn, cross over the limitless net of views, and the pure bodhicitta slightly increases in clarity. Because they attain the strength of bodhicitta, they do not fall into the stage of the two vehicles. However, that practitioner has attachment to dharmas in their mind; when cultivating dhyāna-concentration, the factors of the path, and various pāramitās, although they do not produce inversions of self therein, their mind abides in the dharmas of dhyāna, wisdom, and so forth, lingering and stagnating, unable to reach bodhi swiftly. Because it is not a skillful crossing in accordance with reality, it is called 'lingering practice.' Nevertheless, they also gradually leave behind the three attachments of the lower stages and can uproot the fundamental seed of ignorance of karma and afflictions. Generating knowledge of the twelve links of dependent origination—that such a profound dharma remains constant in nature and characteristics whether buddhas exist or not—they realize that the various doctrines previously mentioned, such as establishing purity or not establishing non-purity, are all incompatible [with reality], and even great debaters like Dīrghanakha and Śreṇika, who sought after the true reality of dharmas with the sharp faculties of wisdom in their own minds, were entirely unable to fathom it. The meaning of these twelve links of dependent origination is extensively clarified in sūtras such as the Śālistamba-sūtra. Regarding 'profoundly tranquil': 'tranquil' has the meaning of unborn, meaning that the five fundamental afflictions and the one hundred and sixty secondary afflictions are completely unborn; hence it is called 'tranquil.' 'Profound' has the meaning of extremely deep. For example, like a clear pool of ten thousand fathoms, calm, peaceful, and crystal-clear like a mirror, so that those looking down into it cannot measure its depth. Thus it is said that three beasts cross a river, each according to where its footprints reach, and only the great fragrant elephant king can gradually enter deeply and reach its source and bottom. Here, people of the three vehicles all attain the true reality of dharmas through the ineffable path; yet the śrāvakas' entry into the dharma nature is the shallowest, so they loathe and fear birth and death, think they have already attained nirvāṇa, and produce the thought of extinction. That which pratyekabuddhas enter is somewhat deeper, so they are not overly hasty regarding birth and death, yet they cannot generate great compassion through the power of skillful means. When a bodhisattva awakens to such a dharma, they know that the mind's defilements are gradually being removed, so the pure mind gradually becomes manifest; at that time they attain the driving power of bodhicitta and can learn various gates of pāramitā through the non-abiding path. Therefore, though they share the same single dharma as those before, their rising and sinking are different.