首楞嚴義疏注經 1.12

1.12

二、約法生起本末顯分齊。依《起信論》明諸染法本末五重。論中，初唯一心為本源。二依一心開二門：一、心真如門，所謂心性不生不滅；二、心生滅門，謂依如來藏與生滅合名阿梨耶識；三依此識明二義：一覺義，謂心體離念等；二不覺義，謂不如實知真如法一，不覺心動等。四、依後義生三細：一依不覺故心動，名業相；二依動故能見，名轉相；三依見故境界妄現，名現相。五依最後生六麁：一、智相（依境分別也，即法執俱生）；二、相續相（依智起念不斷，即法執分別）；三、執取相（心起著故，即我執俱生）；四、計名字相（我執分別，上四皆惑）；五、起業相（業也）；六、業繫苦相（報也）。若以諸宗就此五重顯分齊者，謂人天唯齊業報，小乘齊後四，麁法相極於三細，終頓圓通詮本末，方窮初一心源。初一心源，即此經常住真心，性淨明體。經標此心為宗本故，一切因果世界微塵因心成故。二根本中，說為無始菩提涅槃元明體故（第一重）。約見約心、或破或會，至於備歷三科七大咸言妙真如性等，即心真如門。經喻瞪目合手，眚見燈光，性明圓故，因明發性，識精元明。性、一切心等，即生滅門（第二重）。滿慈致疑，佛舉本覺明妙，性覺必明，妄為明覺，覺非所明，因明立所等，即本覺不覺也。了然自知，發真歸元，覺迷迷滅等，即始覺也（第三重）。三相四輪，晦昧為空，空晦暗中結暗為色等，即三細（第四重）。引起塵勞煩惱，聚緣內搖，趣外奔逸，業果、眾生二種相續等，即後五麁（第五重）。由是此經具詮本末，學者備覽，足見幽深。

Second, demonstrating the scope and limits in terms of the arising of dharmas, from root to branch. Based on the Awakening of Faith, it clarifies the five tiers of the root and branches of all defiled dharmas. In the treatise, first, the one mind alone is the fundamental source. Second, based on the one mind, two gates are opened: 1. The gate of the mind as tathatā, namely, that the nature of mind is without arising and without cessation; 2. The gate of the mind as arising and ceasing, meaning that based on the tathāgatagarbha coalescing with arising and ceasing, it is named the ālaya-consciousness. Third, based on this consciousness, two meanings are clarified: 1. The meaning of enlightenment, which refers to the mind-essence being free from thought, and so forth; 2. The meaning of non-enlightenment, which refers to not knowing in accordance with reality that the dharma of tathatā is one, the non-enlightened mind moving, and so forth. Fourth, based on this latter meaning, the three subtle [aspects] arise: 1. Through non-enlightenment the mind moves, named the aspect of karma; 2. Dependent on movement there is the ability to see, named the aspect of the evolving [mind]; 3. Dependent on seeing, objects falsely manifest, named the aspect of manifestation. Fifth, based on this last, the six coarse [aspects] arise: 1. The aspect of intellection (distinguishing based on objects, which is innate grasping of dharmas); 2. The aspect of continuity (arising unbroken thoughts based on intellection, which is discriminative grasping of dharmas); 3. The aspect of grasping (the mind arising attachment, which is innate grasping of self); 4. The aspect of reckoning names (discriminative grasping of self; the above four are all afflictions); 5. The aspect of arising karma (karma); 6. The aspect of suffering bound by karma (retribution). If the various schools are aligned with these five tiers to demonstrate their scope: humans and devas only match karma and retribution; the small vehicle matches the latter four coarse ones; the Dharma-character [school] culminates at the three subtle ones; while the final, sudden, and perfect comprehensively explain root and branch, only then exhausting the first source of the one mind. The first source of the one mind is precisely the permanently abiding true mind, the naturally pure and luminous essence of this sūtra. Because the sūtra designates this mind as the fundamental lineage, all causes and effects, worlds and fine dust motes, are formed because of the mind. Because in the two fundamentals, it is taught as the original luminous essence of beginningless bodhi and nirvāṇa (the first tier). Regarding seeing and regarding mind, whether refuting or harmonising, even when thoroughly examining the three categories and seven great elements, all are stated to be the wondrous nature of tathatā, and so on—this is the gate of the mind as tathatā. The sūtra uses the metaphors of staring with fixed eyes and clapping hands, cataract seeing the halo around a lamp, the nature being luminous and complete, the nature being stimulated because of luminosity, and the original luminosity of the essence of consciousness; the nature, all minds, and so forth—these are the gate of arising and ceasing (the second tier). When Pūrṇa raised a doubt, the Buddha brought up the wonderful clarity of original enlightenment, that natural enlightenment must be clear, falsely making it an enlightened clarity, that enlightenment is not what is illuminated, and establishing an object due to clarity, and so on—these are original enlightenment and non-enlightenment. Knowing clearly by oneself, bringing forth reality and returning to the origin, being enlightened to delusion and delusion being extinguished, and so on—these are initial enlightenment (the third tier). The three marks, the four wheels, darkness becoming emptiness, and within the dark void, darkness congealing into form, and so on—these are the three subtle [aspects] (the fourth tier). Arousing dust-toil afflictions, gathered conditions churning within, rushing forth outside, the two kinds of continuity of karmic retribution and sentient beings, and so on—these are the latter five coarse [aspects] (the fifth tier). Because of this, this sūtra fully explains root and branch; when students examine it thoroughly, its abstruse depth is fully apparent.