大乘起信論義疏 1.74

1.74

自下廣釋其相，此中有二：一者釋不覺竟；二者「得見心」下，釋究竟覺。就初中據四位辨雖復覺不名為覺。言凡夫之人前念起惡，復念不起，不名覺者，是第一位。前念四相已謝，至後念中方乃覺悟，以無解故，猶不名覺，如二乘、初發心菩薩，是第二位。「覺於念異念無異相」者，於四相中，異相中悟，以解少故，猶不名覺。「初發意」者，種性也。又亦可異相無異相者，心外異心，或中無異相，故名念異相也。云何觀行？有三種解：一者生空觀，觀察但陰無我人故；二者法空觀，觀法虛假無自性故；三者如觀，觀察諸法非有非無。云何觀法非有非無？見一切法猶如幻化。有法幻故，無法為有，有即非有；無法幻故，有法為無，無即非無。然則說此幻有無為非有無，亦無非有非無可得，還即說此非有非無為有無故，故有無之相亦不可得，進退推求無法可取。境界既然，心想亦爾。此三觀中，前二觀者是二乘所觀，後一觀者菩薩所觀。若通論之，三乘皆觀三種觀也。以此觀故，捨麁分別執著相也。此十使本末，取性無明及計名字相也。故下文言「執相應染」，二乘與信地菩薩永盡也。種性菩薩為信地矣。言「如法身菩薩於念住念無住相」者，是第三初地以上位，於四相中住相時，悟一切諸法住無住相也。云何觀行？有三種觀：一者妄相觀，觀察三界虛偽之相，唯從心起，如夢所見有無有想，心外畢竟無法可得。二者妄想觀，觀妄想心虛構無自體，依真而立；如波依水，如迷依方。三者真實觀，觀一切法唯是真實，緣起集成，真外畢竟無有一法可起妄想；既無一法可起妄想，妄想之心理亦無之。以此觀故，「離分別麁念相」者，謂分別事識解也。以初地中，六識解惑皆悉盡也。云何得知者？《楞伽經》言「初地菩薩得二十五三昧，離二十五有，二十五有是分段三界身，遠離彼故名捨六識。」《涅槃經》中亦同此說，故為出世間也。又《大智論》宣說「入初地菩薩位，生菩薩家，捨離肉身得法性身。」此亦是其離六識也。若論殘習，十地乃盡。

From here below, their marks are broadly explained; herein are two parts: first, explaining non-ultimate enlightenment; second, from "attaining sight of the mind" onward, explaining ultimate enlightenment. Within the first, based on four stages, it discerns that although there is enlightenment, it is not called enlightenment. It is said that when an ordinary person gives rise to evil in an earlier thought and does not give rise to it in a subsequent thought, this is not called enlightenment: this is the first stage. The four marks of the earlier thought have already passed away, and only upon reaching the subsequent thought does one awaken; because there is no understanding, it is still not called enlightenment: like the two vehicles and bodhisattvas of initial aspiration, this is the second stage. As for "awakening to the changing of thought, the thought is without the mark of changing": among the four marks, one awakens in the mark of changing; because understanding is slight, it is still not called enlightenment. "Initial aspiration" refers to the stage of nature. Furthermore, it is also possible that "the mark of changing has no mark of changing" means that external to the mind there is a different mind, or that within there is no mark of difference; therefore it is called the mark of changing of thought. How is the contemplation practiced? There are three kinds of understanding: first, the contemplation of the emptiness of persons, contemplating that there are only the aggregates and no self or person; second, the contemplation of the emptiness of dharmas, contemplating that dharmas are unreal and without intrinsic nature; third, the contemplation of suchness, contemplating that all dharmas are neither existent nor non-existent. How does one contemplate that dharmas are neither existent nor non-existent? One sees that all dharmas are like an illusion. Because existent dharmas are illusory, non-existent dharmas are existent, and existence is precisely non-existence; because non-existent dharmas are illusory, existent dharmas are non-existent, and non-existence is precisely non-non-existence. However, speaking of this illusory existence and non-existence as neither existence nor non-existence, neither non-existence nor non-existence is obtainable either; and conversely speaking of this neither existence nor non-existence as existence and non-existence, the marks of existence and non-existence are also unobtainable; advancing and retreating to investigate, there is no dharma to be grasped. The objective realm being so, mental thought is also thus. Among these three contemplations, the first two contemplations are contemplated by the two vehicles, and the latter one contemplation is contemplated by bodhisattvas. Speaking generally, the three vehicles all contemplate the three kinds of contemplations. By means of this contemplation, one abandons the marks of coarse discrimination and attachment. These are the root and branch of the ten afflictions, the avidyā of grasping at intrinsic nature, and the mark of reckoning names. Therefore the text below says: "defilement corresponding to attachment" is forever exhausted by the two vehicles and bodhisattvas on the ground of faith. The bodhisattva of nature is on the ground of faith. As for "like a dharmakāya bodhisattva, regarding the abiding of thought, thought has no mark of abiding": this is the third stage of the first bhūmi and above; among the four marks, when in the mark of abiding, one awakens to all dharmas abiding without the mark of abiding. How is the contemplation practiced? There are three kinds of contemplation: first, the contemplation of false marks, contemplating that the illusory and deceptive marks of the three realms only arise from the mind, like what is seen in a dream having conceptions of existence and non-existence, where outside the mind no dharma can be obtained whatsoever; second, the contemplation of false conception, contemplating that the falsely conceptualizing mind is an unreal construct without its own essence, established relying on the true—like waves relying on water, or being lost relying on direction; third, the contemplation of true reality, contemplating that all dharmas are solely true reality, integrated by conditioned arising, and outside the true there is completely no dharma that can give rise to false conception; since there is no dharma that can give rise to false conception, the mind of false conception in principle is also non-existent. By means of this contemplation, "departing from the coarse marks of discriminative thought" refers to the understanding of the consciousness that discriminates phenomena. Because in the first bhūmi, the understanding and delusions of the six consciousnesses are entirely exhausted. How is this known? The Laṅkāvatāra Sūtra says, "A bodhisattva on the first bhūmi attains twenty-five samādhis and departs from the twenty-five realms of existence; the twenty-five realms of existence are the segmented bodies of the three realms, and transcending them is called abandoning the six consciousnesses." In the Nirvāṇa Sūtra, it is also stated likewise; therefore it is supramundane. Furthermore, the Dàzhìdù Lù declares: "A bodhisattva entering the stage of the first bhūmi is born into the family of the bodhisattvas, abandons the fleshly body, and attains the dharmatā-body." This also refers to departing from the six consciousnesses. If one speaks of residual propensities, they are only exhausted at the tenth bhūmi.