大乘起信論義疏 1.83

1.83

自下釋章門。先釋智淨，後釋業相。就初中有二：一者表其智體；二者「此義云何」下，釋其體義。就初中有三：一者表能治解，二者「破和合」下，顯所治障；三者「顯」以下，正辨所顯。「智淨相者」，顯名也。「謂依法力」者，真種資力也。依者，緣智也。「如實修行滿足方便」者，是緣智也。方便者，是善巧方便也。自下顯障，「破和合識相」者，六識障也。「滅相續心相」者，七識障也。以緣照解對治六識七惑也。自下第三辨其所顯，顯理法身智淨故也。自下第二釋義，此中有三：一者法說；二者「如大海水」以下，開譬；三者「如是眾生」以下，合譬。言「一切心識皆是無明」者，六七識心皆無明為體也，猶前和合識相續心相也。「無明之相不離覺」者，真妄緣集也。言「非可壞」者，理法常爾故。「非不可壞」者，以解治妄故。自下開譬。「如大海水」喻第八識。「風」喻無明。「波」喻七識。「水相風相不捨離」者，真識與無明緣集合成。「水非動性」者，真無妄性，隨妄故成。「若風相滅動相滅」者，無明滅已，七識則已。「濕性不壞」者，喻彼真識性體常住。「如是眾生」以下，合喻。自性清淨心合上海水也。「自無明風動」者，合上目風也。「心與無明俱無形相」者，合上水相風相不相離也。「而心非動性」者，合上水非動性也。「若無明滅相續則滅」者，合上若風止滅動相滅也。「智性不壞」者，合上濕性不壞。七識起喻，略無合也。彼《楞伽》言「譬如巨海浪，斯由猛風起，洪波鼓穴壑，無有斷絕時。藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。」此明大海雖為風飄，水性不改，性不改故名為常住。性雖常住而波水相，隨風波轉，喻彼真識雖為妄想，境界風動真性不變。性雖不變而彼真相隨於無始妄想，動發虛偽境界起於七識，如海波浪。

Next below, the chapter-headings are explained. First, wisdom-purity is explained; second, the aspect of activity is explained. Within the first, there are two parts: first, expressing its wisdom-essence; second, from 'What does this meaning signify?' below, explaining the meaning of its essence. Within the first, there are three parts: first, expressing the understanding of the counteragent; second, from 'destroying the composite' below, revealing the obstacles to be eliminated; third, from 'revealing' below, directly clarifying what is revealed. 'The aspect of wisdom-purity' reveals the name. Regarding 'meaning that by relying on the power of Dharma,' this is the supportive power of the true seed. 'Relying' means conditioned wisdom. Regarding 'practicing in accordance with reality and fulfilling upāya,' this is conditioned wisdom. 'Upāya' is skillful means. Next below reveals the obstacles: 'destroying the mark of the composite consciousness' refers to the obstacle of the six consciousnesses. 'Extinguishing the mark of the continuing mind' refers to the obstacle of the seventh consciousness. By means of conditioned-illuminating understanding, one counteracts the six consciousnesses and the delusions of the seventh. Next below, the third part clarifies what is revealed: it reveals the wisdom-purity of the principle dharmakāya. Next below, the second part explains the meaning, in which there are three parts: first, doctrinal statement; second, from 'Just as the water of the great ocean' below, opening the metaphor; third, from 'Sentient beings are also like this' below, applying the metaphor. Regarding 'All minds and consciousnesses are avidyā,' the minds of the sixth and seventh consciousnesses all take avidyā as their essence, like the previously mentioned marks of the composite consciousness and the continuing mind. Regarding 'the marks of avidyā are not separated from enlightenment,' this is the conditioned assembly of the true and the deluded. Regarding 'it cannot be destroyed,' this is because the principle of Dharma is eternally so. Regarding 'it is not that it cannot be destroyed,' this is because understanding counteracts delusion. Next below opens the metaphor: 'Just as the water of the great ocean' is a metaphor for the eighth consciousness. 'Wind' is a metaphor for avidyā. 'Waves' are a metaphor for the seventh consciousness. Regarding 'the mark of water and the mark of wind are not separated,' the true consciousness and avidyā assemble conditionally to form a composite. Regarding 'water is not of a moving nature,' the true lacks the nature of delusion; it is formed merely following delusion. Regarding 'if the mark of wind ceases, the mark of motion ceases,' once avidyā has ceased, the seventh consciousness then ceases. Regarding 'the nature of wetness is not destroyed,' this is a metaphor for that true consciousness's nature and essence being permanently abiding. From 'Sentient beings are also like this' below, the metaphor is applied: the intrinsically pure mind matches the ocean water above. 'Moved by the wind of avidyā' matches the wind mentioned above. 'The mind and avidyā are both devoid of form and mark' matches the mark of water and the mark of wind not being separated above. 'Yet the mind is not of a moving nature' matches water not being of a moving nature above. 'If avidyā ceases, the continuation then ceases' matches if the wind ceases, the mark of motion ceases above. 'The nature of wisdom is not destroyed' matches the nature of wetness not being destroyed. As for the arising of the seventh consciousness in the metaphor, its application is omitted. That Laṅkāvatāra states: 'Just as the waves of the great ocean, which arise due to violent winds, / huge billows surging through caves and chasms, without ever being cut off, / so the ocean of the ālayavijñāna is permanently abiding, moved by the wind of objects, / and the various waves of consciousness leap and arise.' This clarifies that although the great ocean is blown by the wind, the water-nature does not alter; because its nature does not alter, it is called permanently abiding. Although the nature is permanently abiding, the marks of waves and water turn in waves following the wind; this is a metaphor for how, although the true consciousness is moved by the wind of objects of deluded thoughts, its true nature does not change. Although the nature does not change, that true mark, following beginningless deluded thoughts, is stirred to give rise to false, artificial objects and produces the seventh consciousness, just like the ocean's waves.