大乘起信論義疏 1.97

1.97

自下第三明返本時斷惑分齊。此中有二：一者正明斷分齊；二者「言相應」者以下，釋相應不相應名。就初中有二：一者明六識惑滅、二者明七識惑盡。六識中惑者有二：一者執取相、二者計名字相。對治解者，是意識中，相應之慧治前二惑。《成實論》中說為空心。計名字者，小乘法中見道時斷；大乘之中十信時斷。執取相者，小乘法中，得無學時斷畢竟也；大乘之中，種性時斷。今此論中，略無計名字惑斷也。言六「染心」者，除無明識，其餘皆是為染心也。「有六種」者，通舉六七識也。一者言「執相應染」者，是執取相也，信相應地者，是種性也。對治慧者，小乘之中，入無餘時盡；大乘法中，初地時盡。二者言「不斷染」者，是猶續識。種性以上，乃至初地盡也。「智相應染」者，「依具戒地」者，是第二地。「無相方便地」者，是七地也。自八地無相方便，故名無相方便。「現色不相應染」言「色自在地」者，是第八地，能淨佛土，名色自在。言「能見」者是轉識也。「心自在地」者，是第九地。善知初心名心自在。第六業識染「菩薩盡地」者，是第十地。「不了一法義」者，是根本無明地也，地前學斷，初地以上離斷，佛地窮盡。故《勝鬘》云「無明地，佛智所斷也。」對治解者，猶是七識。緣照之解，治前六種，此解亦盡。初地斷捨，至佛乃盡。

Third, from here down, explains the gradations of severing delusions when returning to the source. Herein there are two [parts]: first, directly explaining the gradations of severing; second, from "what is called associated" downward, explaining the designations "associated" and "non-associated." In the first [part] there are two: first, explaining the extinction of the delusions of the six consciousnesses; second, explaining the exhaustion of the delusions of the seventh consciousness. Among the delusions within the six consciousnesses there are two: first, the aspect of grasping; second, the aspect of calculating names. The counteracting understanding is the wisdom associated within the mental consciousness, which counters the preceding two delusions. In the Tattvasiddhi-śāstra it is called the "empty mind." Calculating names is severed at the path of seeing in the Hīnayāna Dharma, and severed during the ten faiths in the Mahāyāna. The aspect of grasping is completely severed upon attaining the stage of no-learning in the Hīnayāna Dharma, and severed during the lineage [stage] in the Mahāyāna. In this present treatise, the severing of the delusion of calculating names is omitted. The six "defiled minds" refer to all [the remaining minds] except the ignorance-consciousness, which are considered defiled minds. "There are six kinds" generally presents the sixth and seventh consciousnesses. First, "the defilement associated with attachment" is the aspect of grasping; the "stage associated with faith" is the lineage [stage]. The counteracting wisdom is exhausted upon entering the [nirvāṇa] without remainder in the Hīnayāna, and exhausted at the first stage in the Mahāyāna Dharma. Second, "the non-continuous defilement" is the continuing consciousness; it is exhausted from the lineage [stage] up to the first stage. "The defilement associated with wisdom" [where the text says] "based on the stage of complete precepts" is the second stage. "The stage of signless upāya" is the seventh stage. Because the signless upāya proceeds from the eighth stage, it is named the stage of signless upāya. Regarding "the non-associated defilement manifesting rūpa," the "stage of mastery over rūpa" is the eighth stage; because one can purify Buddha-lands, it is called mastery over rūpa. "Being able to perceive" is the evolving consciousness. The "stage of mastery over mind" is the ninth stage; skillfully knowing the initial mind is called mastery over mind. The sixth, the defilement of the karma-consciousness, [where the text says] "exhausted by bodhisattvas at the end of the stages," is the tenth stage. "Not fully understanding the meaning of the single Dharma[-realm]" is the ground of fundamental ignorance; it is severed through practice prior to the stages, severed through detachment from the first stage upward, and utterly exhausted at the Buddha stage. Thus the Śrīmālā[devī Sūtra] says: "The ground of ignorance is severed by the Buddha's wisdom." The counteracting understanding is still the seventh consciousness. The understanding of conditioned observation counters the preceding six kinds, and this understanding is also exhausted. It is severed and abandoned at the first stage, and exhausted only upon [reaching] the Buddha [stage].